Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God, and being fully assured that what he had promised, he was also able to perform. Therefore it also was “credited to him for righteousness.” Now it was not written that it was accounted to him for his sake alone, but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,
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Romans 4:20-24 sits inside this longer paragraph.
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them. He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham and to his offspring that he should be heir of the world wasn’t through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. For the law produces wrath, for where there is no law, neither is there disobedience. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, 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. As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. Besides hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.” Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb. Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God, and being fully assured that what he had promised, he was also able to perform. Therefore it also was “credited to him for righteousness.” Now it was not written that it was accounted to him for his sake alone, but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, who was delivered up for our trespasses, and was raised for our justification.
Parallel Translations
-
Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God,
and being fully assured that what he had promised, he was also able to perform.
Therefore it also was “credited to him for righteousness.”
Now it was not written that it was accounted to him for his sake alone,
but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,
-
He stackered not at the promes of God thorow vnbelefe: but was made stronge in the fayth and gave honour to God
full certifyed that what he had promised that he was able to make good.
And therfore was it reckened to him for rightewesnes.
It is not written for him only that it was reckened to him for rightewesnes:
but also for vs to whom it shalbe counted for rightewesnes so we beleve on him that raysed vp Iesus oure Lorde from deeth.
Show all 3 translations
-
Neither did he doubt of the promise of God through vnbeliefe, but was strengthened in the faith, and gaue glorie to God,
Being fully assured that he which had promised, was also able to doe it.
And therefore it was imputed to him for righteousnesse.
Nowe it is not written for him onely, that it was imputed to him for righteousnesse,
But also for vs, to whom it shalbe imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead,
Cross-references (48)
- Luke 1:37 (v21) For nothing spoken by God is impossible.”
- Jeremiah 32:27 (v21) “Behold, I am Yahweh, the God of all flesh. Is there anything too hard for me?
- Luke 1:45 (vv20–21) Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!”
- Jeremiah 32:17 (v21) “Ah Lord Yahweh! Behold, you have made the heavens and the earth by your great power and by your outstretched arm. There is nothing too…
- Hebrews 11:19 (v21) concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead.
Show all 47 cross-references
- Genesis 18:14 (v21) Is anything too hard for Yahweh? At the set time I will return to you, when the season comes round, and Sarah will have a son.”
- 2 Timothy 1:12 (v21) For this cause I also suffer these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to…
- Matthew 19:26 (v21) Looking at them, Jesus said, “With men this is impossible, but with God all things are possible.”
- Psalms 115:3 (v21) But our God is in the heavens. He does whatever he pleases.
- Romans 8:38 (v21) For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
- Romans 14:4 (v21) Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him…
- 1 Corinthians 16:13 (v20) Watch! Stand firm in the faith! Be courageous! Be strong!
- 2 Corinthians 9:8 (v21) And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work.
- Daniel 10:19 (v20) He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and…
- 1 Corinthians 10:11 (v23) Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come.
- 2 Corinthians 12:10 (v20) Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am…
- Romans 15:4 (v23) For whatever things were written before were written for our learning, that through perseverance and through encouragement of the…
- 2 Timothy 2:1 (v20) You therefore, my child, be strengthened in the grace that is in Christ Jesus.
- Hebrews 11:13 (v21) These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they…
- Isaiah 7:9 (v20) The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If you will not believe, surely you shall not be established.’ ”
- Isaiah 35:4 (v20) Tell those who have a fearful heart, “Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will…
- Romans 4:3 (v22) For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
- Romans 4:6 (v22) Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
- 1 Corinthians 10:6 (v23) Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
- 2 Timothy 3:16-17 (v23) Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each…
- 2 Kings 7:19 (v20) and that captain answered the man of God, and said, “Now, behold, if Yahweh made windows in heaven, might such a thing be?” and he said,…
- 2 Chronicles 20:15-20 (v20) and he said, “Listen, all Judah, and you inhabitants of Jerusalem, and you, king Jehoshaphat. Yahweh says to you, ‘Don’t be afraid, and…
- Jeremiah 32:16-27 (v20) Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Yahweh, saying, “Ah Lord Yahweh! Behold, you…
- Haggai 2:4 (v20) Yet now be strong, Zerubbabel,’ says Yahweh. ‘Be strong, Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land,’…
- Zechariah 8:9 (v20) Yahweh of Armies says: “Let your hands be strong, you who hear in these days these words from the mouth of the prophets who were in the day…
- Zechariah 8:13 (v20) It shall come to pass that, as you were a curse among the nations, house of Judah and house of Israel, so I will save you, and you shall be…
- Acts 2:24 (v24) whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
- Numbers 11:13-23 (v20) Where could I get meat to give all these people? For they weep before me, saying, ‘Give us meat, that we may eat.’ I am not able to bear…
- 2 Kings 7:2 (v20) Then the captain on whose hand the king leaned answered the man of God, and said, “Behold, if Yahweh made windows in heaven, could this…
- Daniel 11:32 (v20) He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong, and take action.
- Luke 1:18 (v20) Zacharias said to the angel, “How can I be sure of this? For I am an old man, and my wife is well advanced in years.”
- 1 Peter 1:21 (v24) who through him are believers in God, who raised him from the dead, and gave him glory, so that your faith and hope might be in God.
- 1 Corinthians 9:9-10 (v23) For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it for the oxen that God cares, or…
- Ephesians 6:10 (v20) Finally, be strong in the Lord, and in the strength of his might.
- Matthew 9:8 (v20) But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.
- Acts 13:30 (v24) But God raised him from the dead,
- Romans 10:9-10 (v24) that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be…
- Mark 16:16 (v24) He who believes and is baptized will be saved; but he who disbelieves will be condemned.
- John 3:14-16 (v24) As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish,…
- Acts 2:39 (v24) For the promise is to you, and to your children, and to all who are far off, even as many as the Lord our God will call to himself.”
- Ephesians 1:18-20 (v24) having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
- Hebrews 13:20-21 (v24) Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord…
47 distinct cross-references across this passage (48 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv20–24 20. Nor did he through unbelief make an inquiry,…
20. Nor did he through unbelief make an inquiry, etc. Though I do not follow the old version, nor Erasmus, yet my rendering is not given without reason. The Apostle seems to have had this in view, — That Abraham did not try to find out, by weighing the matter in the balance of unbelief, whether the Lord was able to perform what he had promised. What is properly to inquire or to search into anything, is to examine it through diffidence or mistrust, and to be unwilling to admit what appears not credible, without thoroughly sifting it. He indeed asked, how it could come to pass, but that was the asking of one astonished; as the case was with the virgin Mary, when she inquired of the angel how could that be which he had announced; and there are other similar instances. The saints then, when a message is brought them respecting the works of God, the greatness of which exceeds their comprehension, do indeed burst forth into expressions of wonder; but from this wonder they soon pass on to lay hold on the power of God: on the contrary, the wicked, when they examine a message, scoff at and reject it as a fable. Such, as you will find, was the case with the Jews, when they asked Christ how he could give his flesh to be eaten. For this reason it was, that Abraham was not reproved when he laughed and asked, how could a child be born to a man an hundred years old, and to a woman of ninety; for in his astonishment he fully admitted the power of God’s word. On the other hand, a similar laughter and inquiry on the part of Sarah were not without reproof, because she regarded not the promise as valid.
If these things be applied to our present subject, it will be evident, that the justification of Abraham had no other beginning than that of the Gentiles. Hence the Jews reproach their own father, if they exclaim against the call of the Gentiles as a thing unreasonable. Let us also remember, that the condition of us all is the same with that of Abraham. All things around us are in opposition to the promises of God: He promises immortality; we are surrounded with mortality and corruption: He declares that he counts us just; we are covered with sins: He testifies that he is propitious and kind to us; outward judgments threaten his wrath. What then is to be done? We must with closed eyes pass by ourselves and all things connected with us, that nothing may hinder or prevent us from believing that God is true.
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But he was strengthened, etc. This is of the same import with a former clause, when it is said, that he was not weak in faith. It is the same as though he had said, that he overcame unbelief by the constancy and firmness of faith. No one indeed comes forth a conqueror from this contest, but he who borrows weapons and strength from the word of God. From what he adds, giving glory to God, it must be observed, that no greater honor can be given to God, than by faith to seal his truth; as, on the other hand, no greater dishonor can be done to him, than to refuse his offered favor, or to discredit his word. It is hence the chief thing in honoring God, obediently to embrace his promises: and true religion begins with faith.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv20, 21, 23 Acknowledged and praised God, as most gracious and true.
Acknowledged and praised God, as most gracious and true.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–24 20 He staggered not at the promise of God…
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
Ver. 20. Giving glory to God] Confessing and exalting God, as Luk 17:18, giving him a testimonial, as it were, Joh 3:33; cf. Deu 32:4.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20–23 The promise of God; viz. in Gen 15:5, and…
The promise of God; viz. in Gen 15:5, and Gen 17:16.
Giving glory to God; as all do that rely upon the power and promise of God, setting to their seals that he is true.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v22 Our apostle having, in the former part of this…
Our apostle having, in the former part of this chapter, declared the manner of our justification, from an instance of Abraham, which having at large pursued, lest we should think that was Abraham’s personal privilege, and did not concern us, he applies in the verses before us Abraham’s example unto us, assuming us, that as Abraham’s faith was imputed to him for righteousness, because he depended upon the almighty power of God in the promise, and also looked by faith to the Messias promised, who was to come of his seed; so, says the apostle, was this written for our sakes as well as Abraham’s for our comfort and encouragement, to assure us that faith shall be imputed to us also for righteousness, if we firmly trust in God, through the merits and mediation of our Lord Jesus Christ.
Where observe, The apostle’s argument fully overthrows the Socinian doctrine, which teaches that the godly, under the Old Testament, were not justified in the same way with us under the New; whereas the apostle fully proves, that Abraham, and all the children of Abraham, who walk in the steps of him their father, are justified alike: And accordingly it was not thus written of him for his sake alone, that his faith was imputed to him for righteousness, but for the benefit of us also; to whom the like faith shall be imputed for justification, if we believe on him that raised up Jesus from the dead.
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Learn hence, That the doctrine of justification by faith, through the imputed righteousness of the Mediator, is no new doctrine, but as old as Abraham. Some are much offended at this word imputed; but as the pious bishops, Downham and Davenant, on justification well observe, it is no less than ten times mentioned, either in the term or the signification of it, in this chapter: Their arguments for, and answers to, Bellarmin’s objections against the imputed righteousness of the Mediator, runs thus: "If Christ’s righteousness be not imputed, it is not accepted; if it be not accepted, it is not performed, and so there will be no redemption by Jesus Christ; without this, we would make Christ little, very little, in the justifying of sinners; And why is Christ called the Lord our righteousness, and how are we said to be made the righteousness of God in him? And why is faith so infinitely pleasing ot God, but because faith brings to God a righteousness which is highly pleasing to him, even that of the Mediator? for there is no standing before God for any creature in a creature-righteousness." -
The popish objections run thus: Objection, 1. If Christ’s righteousness be imputed to us, then may we be reputed redeemers of the world, as well as he was.
Ans. It may as well be said, the debt may be accounted the surety, because the surety’s payment is accepted for the debtor.
Objection, 2. If Christ’s righteousness be imputed to us as ours, then we ought to be accounted as righteous as himself.
Ans. It may be as well argued and concluded, that the debtor is as rich a man as the surety, because the surety pays the debtor’s debts.
Objection, 3. If Christ’s righteousness be properly imputed to us, then our unrighteousness was properly imputed to him, and he may be strictly and truly called a sinner.
Ans. Just as if we should say! "If the acceptance of the surety’s payment acquits the debtor, then the surety is as bad an husband, and as much a bankrupt as the debtor himself."
Objection, 4. But if Christ’s righteousness be ours, no need of any righteousness of our own.
Ans. We plead for the meritorious righteousness of Christ to answer the demands of the law, and for a personal righteousness of our own, to answer the commands of the gospel: Let us render to all their due; let us render unto Christ the things that are Christ’s, to faith the things which are theirs. Let us awfully adore the wisdom of God, who has made Christ unto us wisdom, righteousness, sanctification, and redemption.
To relieve our ignorance and folly, he is our wisdom; to discharge us from guilt, and free us from condemnation, he is our righteousness; to relieve us against the filth and pollution, the power and dominion of sin, he is our sanctification; and to rescue us from our miserable captivity of Satan, he is our redemption.
Blessed be God for the benefit of imputed righteousness to such as live in the practice and power of inherent holiness. True, our sanctification and holiness, when most perfect, cannot justify us before God; but it will evidence our justification before men, and be a witness to our own consciences, that we are accepted in the Beloved.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v23 In the close of the chapter, he applies all…
In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, Rom 4:11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The accounts we have of the Old Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (Co1 10:11) for our learning, Rom 15:4. And this particularly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation, - for us also, that are man and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ, - for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, today, and for ever. His application of it is but short. Only we may observe,
I. Our common privilege; it shall be imputed to us, that is, righteousness shall. The gospel way of justification is by an imputed righteousness, mellei logizesthai - it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of men to be justified; for there is a fountain opened that is inexhaustible.
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II. Our common duty, the condition of this privilege, and that is believing. The proper object of this believing is a divine revelation. The revelation to Abraham was concerning a Christ to come; the revelation to us is concerning a Christ already come, which difference in the revelation does not alter the case. Abraham believed the power of God in raising up an Isaac from the dead womb of Sarah; we are to believe the same power exerted in a higher instance, the resurrection of Christ from the dead. The resurrection of Isaac was in a figure (Heb 11:19); the resurrection of Christ was real. Now we are to believe on him that raised up Christ; not only believe his power, that he could do it, but depend upon his grace in raising up Christ as our surety; so he explains it, Rom 4:25, where we have a brief account of the meaning of Christ's death and resurrection, which are the two main hinges on which the door of salvation turns. 1. He was delivered for our offences. God the Father delivered him, he delivered up himself as a sacrifice for sin. He died indeed as a malefactor, because he died for sin; but it was not his own sin, but the sins of the people. He died to make atonement for our sins, to expiate our guilt, to satisfy divine justice. 2. He was raised again for our justification, for the perfecting and completing of our justification. By the merit of his death he paid our debt, in his resurrection he took out our acquittance. When he was buried he lay a prisoner in execution for our debt, which as a surety he had undertaken to pay; on the third day an angel was sent to roll away the stone, and so to discharge the prisoner, which was the greatest assurance possible that divine justice was satisfied, the debt paid, or else he would never have released the prisoner: and therefore the apostle puts a special emphasis on Christ's resurrection; it is Christ that died, yea, rather that has risen again, Rom 8:34. So that upon the whole matter it is very evident that we are not justified by the merit of our own works, but by a fiducial obediential dependence upon Jesus Christ and his righteousness, as the condition on our part of our right to impunity and salvation, which was the truth that Paul in this and the foregoing chapter had been fixing as the great spring and foundation of all our comfort.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–23 And being fully persuaded,.... He had not only faith,…
And being fully persuaded,.... He had not only faith, a strong faith, but full assurance of faith:
that what he God had promised; though it was so long ago, and there were so many difficulties in the way;
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he was able, being the Lord God Almighty,
to perform; so his faith rested upon the power of God, with whom nothing is impossible.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv23–24 On his account only - To do personal honour…
On his account only - To do personal honour to him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21–24 Verse 21. And being fully persuaded] πληροφορηθεις, his measure:…
Verse 21. And being fully persuaded] πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfil his promise and his power enabled him to do it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v23 Rom 4:23-25. Now it was not written — In…
Rom 4:23-25. Now it was not written — In the sacred records, which are to reach the remotest ages; for his sake alone — Merely or chiefly to do a personal honour to that illustrious patriarch; but for us also — For our sakes likewise; namely, to direct, encourage, and establish us in seeking justification by faith, and not by works: and to afford a full answer to those who say, that “to be justified by works means only, by Judaism: to be judged by faith, means by embracing Christianity, that is, the system of doctrines so called.” Sure it is that Abraham could not, in this sense, be justified either by faith or works: and equally sure, that David (taking the word thus) was justified by works, and not by faith. To whom it — The like faith; shall be imputed — Namely, for righteousness, if we steadily believe on him — In the power, and love, and faithfulness of him, who not only brought Isaac from the dead womb of Sarah, but, in the most literal sense, raised up Jesus our Lord from the dead — When he lay among them, slain and mangled by his cruel enemies. Here God the Father is represented as the proper object of justifying faith, in whose power, and love, and faithfulness to his promises, the penitent sinner, that would be justified, must confide for the pardon of his sins, acceptance with God, and the whole salvation of the gospel. For as Abraham’s faith, which was counted to him for righteousness, consisted in his being fully persuaded that what God had promised concerning the number of his seed, &c, he was able and willing to perform; so the faith which is counted for righteousness to believers in all ages must be so far of the same nature, as to imply a full persuasion that what God hath declared and promised, namely, in the revelation which he hath made us of his will, he is able and willing to perform, and actually will perform. This persuasion, however, must be in and through the mediation, that is, the sacrifice and intercession, of Christ. Who was delivered — To ignominy, torture, and death; for our offences —
Namely, to make an atonement for them. See note on Rom 3:25-26. And raised for our justification — That is, for the perfecting of our justification; and that in three respects: 1st, To show us that the sacrifice which he offered for the expiation of our sins was accepted by the Father. Having, as our surety, engaged to pay our debt, he was arrested for it by divine justice, and thrown into the prison of death and the grave. If he had been detained in that prison, it would have been a proof that he had not paid it: but his release from that prison was the greatest assurance possible that God’s justice was satisfied, and our debt discharged. 2d, He was raised that he might ascend and appear in the presence of God, as our advocate and intercessor, and obtain from the Father our acquittance. And, 3d, That he might receive for us the Holy Spirit, to inspire us with the faith whereby alone we can be justified, to seal a pardon on the consciences of believers, and sanctify their nature; and thus to entitle them to, and prepare them for, a resurrection, like his, to immortal life and felicity. Accordingly, the apostle puts an especial emphasis on Christ’s resurrection, ascension, and intercession, with regard to our justification, Rom 8:34, saying, Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. We may add here, with Bishop Sherlock, that Christ may also be said to be raised for our justification, because his resurrection demonstrated him to be the true Messiah, the Son of God, the Saviour of the world; and so laid a firm foundation for that faith in him, by which we are justified.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20–24 He staggered not - He was not moved, or…
He staggered not - He was not moved, or agitated; he steadily and firmly believed the promise.
Giving glory to God - Giving honor to God by the firmness with which he believed his promises. His conduct was Such as to honor God; that is, to show Abraham’s conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honor to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favor; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–24 He staggered--hesitated
He staggered--hesitated
not . . . but was strong in faith, giving glory to God--as able to make good His own word in spite of all obstacles.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 22, 23, 24 20. Staggered not—Wavered not in thought.
20. Staggered not—Wavered not in thought.
Glory to God—For nothing so glorifies God as the illustrious faith of the greatly faithful. By this have martyrs and confessors rendered the name of God glorious in the earth.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20, 22, 23, 24 20–21. he staggered not, &c.] The Gr. suggests the…
20–21. he staggered not, &c.] The Gr. suggests the paraphrase; “he looked away from his own physical state, only at the Promise, and did not doubt its terms—just because they were the Promise. So he rose in a great effort and exercise of faith, which consisted in giving glory to God (the ‘glory’ of absolute and adoring trust in Him as God); in being perfectly sure of His ability to keep whatever promise He should in fact make.”
We have here a fuller account than anywhere else of the nature of Faith as essentially Trust; not mere historic belief, nor mental assent, but personal Trust; reposed, with application to self of the consequences, on the Divine Promiser as such. We have also a precious suggestion of some reasons (if we may say so) why God prescribes Faith as the condition of the justification of a sinner. Faith, we see, is an act of the soul which looks wholly away from “self” (as regards both merit and demerit), and honours the Almighty and All-gracious in a way not indeed in the least meritorious (because merely reasonable, after all), but yet such as to “touch the hem of His garment.” It brings His creature to Him in the one right attitude—complete submission and confidence. We thus see, in part, why faith, and only faith, is the way to reach and touch the Merit of the Propitiation. This is suggested in the next verse.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20, 23, 24 (20) In faith.—Better, through or by faith, corresponding to…
(20) In faith.—Better, through or by faith, corresponding to “through unbelief” in the preceding clause. Unbelief did not make him doubt, but faith made him confident and strong.
Giving glory to God.—This phrase does not necessarily refer to a verbal ascription of praise, but may be used of anything which tends to God’s glory, whether in thought, word, or deed (comp. Jos_7:19; Ezr_10:11; Jer_13:16; Luk_17:18; Joh_9:24; Act_12:23); here it seems to be applied to the frank recognition of God’s omnipotence involved in Abraham’s faith.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22–23 Vers. 22-25. Wherefore also it was reckoned to him…
Vers. 22-25. Wherefore also it was reckoned to him for righteousness. Now it was not written for his sake alone, that it was reckoned to him; but for our sake also, to whom it shall be reckoned, who believe on him that raised up Jesus our Lord front the dead; who was delivered for our offences, and was raised for our justification. It is to be observed that the word here and elsewhere translated justification is dikaiwsiv , corresponding with dikaiosunh . The correspondence is lost in English. The Vulgate preserves it by justitia and justificatio; and the Douay Version has, here as elsewhere, "justice" for dikaiosunh . But righteousness " expresses the meaning better.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v23 Now it was not written for his sake alone.
Rom_4:23-25
Now it was not written for his sake alone.
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The Scriptures used by every generation
Do you ever think, as you pass along the chapters of the Bible, that they are now like the kings highways; that more saints than tongue could count have walked along these pages toward heaven; that each verse has been a bosom like a mothers to some child in Christ; that each verse has had in it blessings for multitude of souls; that these passages of hope and joy have made melody for thrice ten million struggling souls; that these Scriptures are a sublime renewal of the miracle of the loaf which increases by using, and which feeds without diminution? These unwasting chapters have supplied armies and multitudes of faint and hungry saints, but there is not a particle gone. There is as much yet for the famishing soul as when first they were set forth. To the end the loaf shall be broken, and shall yield a liberal abundance for every human want; and to the end the undiminished whole shall remain a witness and a miracle of the Divine spiritual bounty. (H. W. Beecher.)
Lessons of faith from Abraham
I. The end of our faith--deliverance from sin.
II. The basis of our faith--Gods promise--the death and resurrection of Christ.
III. The encouragement of our faith--Abrahams example. (J. Lyth, D. D.)
Abrahams example
As Abraham believed in life from the dead, so also we, because--
1. God gives us a pledge of it in the resurrection of Christ.
2. God promises to raise us from a death of sin to a life of righteousness.
3. Faith realises the resurrection power. (J. Lyth, D. D.)
It shall be imputed.--
Imputed righteousness
A man is denominated righteous as a wall may be esteemed red or green. Now that comes to pass two manners of ways--either by the colour inherent and belonging to the wall itself, or by the same colour in some diaphanous, transparent body, as glass, which, by the beam of the sun shining on the wall, doth externally affect the same as if it were its own, and covers that true inherent colour which it hath of itself. In like manner, by the strict covenant of the law, we ought to be righteous from a righteousness inherent in and performed by ourselves; but in the new covenant of grace we are righteous by the righteousness of Christ, which shineth upon us, and presenteth us in His colour unto the sight of His Father. Here, in both covenants, the righteousness from whence the denomination groweth is the same, namely, the satisfying of the demands of the whole law; but the manner of our right and property thereunto is much varied. In the one we have right unto it by law, because we have done it ourselves; in the other we have right unto it only by grace and favour, because another mans doing of it is bestowed upon us and accounted ours. (G. H. Salter.)
Christs imputed righteousness
We read in our chronicles that Edmund, surnamed Ironside and Canute, the first Danish king, after many encounters and equal fights, at length embraced a present agreement, which was made by parting England betwixt them two, and confirmed by oath and sacrament, putting on each others apparel and arms, as a ceremony, to express the atonement of their minds, as if they had made transactions of their persons to each other; Canute became Edmund, and Edmund became Canute. Even such a change of apparel is betwixt Christ and His Church--Christ and every true repentant sinner; He taketh upon Him their sins, and putteth upon them His righteousness; He changeth their rags into robes; He arrays them with the righteousness of the saints; that two-fold righteousness, imputed and imparted; that of justification, and the other of sanctification; that is an undercoat, this is an upper; that clean and fair, this white and fair; and both from Himself, who is made unto them not only wisdom, but righteousness, sanctification, and redemption. (G. H. Salter.)
Jesus our Lord.
Jesus our Lord
1. It is the part of Faith to accept great contrasts, if laid down in the Word, and to make them a part of her daily speech. This name, Lord, is a great contrast to incarnation and humiliation. In the manger, in poverty, shame, and death, Jesus was still Lord.
2. These strange conditions for our Lord to be found in are no difficulties to that faith which is the fruit of the Spirit. For she sees in the death of Jesus a choice reason for His being our Lord (Php_2:7-11). Wherefore God hath highly exalted Him. She delights in that Lordship as the fruit of resurrection; but there could have been no resurrection without death (Act_2:32-36). She hears the voice of Jehovah behind all the opposition endured by Jesus proclaiming Him Lord of all (Psa_2:1-12; Psa_110:1-7).
3. It never happens that our faith in Jesus for salvation makes us less reverently behold in Him the Lord of all. He is Jesus and also our Lord. Born a child, and yet a King. My Beloved, and yet My Lord and my God. Our simple trust in Him, our familiar love to Him, our hold approaches to Him in prayer, our near and dear communion with Him, and, most of all, our marriage union with Him, still leave him our Lord.
I. His tender condescensions endear the title. Jesus our Lord is a very sweet name to a believers heart.
1. We claim to render it to Him specially as man, who was delivered for our offences, and was raised again for our justification (Rom_4:25). As Jesus of Nazareth He is Lord.
2. We acknowledge Him as Lord the more fully and unreservedly because He loved us and gave Himself for us.
3. In all the privileges accorded to us in Him He is Lord.
(1) In our salvation we have received Christ Jesus the Lord (Col_2:6).
(2) In entering the Church we find Him the Head of the body, to whom all are subject (Eph_5:23).
(3) In our life work He is Lord. We live unto the Lord (Rom_14:8). We glorify God in His name (Eph_5:20).
(4) In resurrection He is the firstborn from the dead (Col_1:18).
(5) At the Advent His appearing will be the chief glory (Tit_2:13).
(6) In eternal glory He is worshipped forever (Rev_5:12-13).
4. In our dearest fellowship at the table He is Jesus our Lord. It is the Lords table, the Lords supper, the cup of the Lord, the body and blood of our Lord; and our object is to show the Lords death (1Co_11:20; 1Co_11:26-27; 1Co_11:29).
II. Our loving hearts read the title with peculiar emphasis.
1. We yield it to Him only. Moses is a servant, but Jesus alone is Lord. One is your Master (Mat_23:8; Mat_23:10).
2. To Him most willingly. Ours is delighted homage.
3. To Him unreservedly. We wish our obedience to be perfect.
4. To Him in all matter of law making and truth teaching. He is Master and Lord; His word decides practice and doctrine.
5. To Him in all matters of administration in the Church and in providence. It is the Lord, let Him do what seemeth Him good (1Sa_3:18).
6. To Him trustfully, feeling that He will act a Lords part right well. No king can be so wise, good, great as He (Job_1:21).
7. To Him forever. He reigns in the Church without successor. Now, as in the first days, we call Him Master and Lord (Heb_7:3).
III. We find much sweetness in the word our.
1. It makes us remember our personal interest in our Lord. Each believer uses this title in the singular, and calls Him from his heart, My Lord. David wrote, Jehovah said unto my Lord. Elisabeth spoke of The mother of my Lord. Magdalene said, They have taken away my Lord. Thomas said, My Lord and my God. Paul wrote, The knowledge of Jesus Christ my Lord, etc.
2. It brings a host of brethren before our minds, for it is in union with them that we say our Lord, and so it makes us remember each other (Eph_3:14-15).
3. It fosters unity and creates a holy clanship as we all rally around our one Lord. Saints of all ages are one in this.
4. His example as Lord fosters practical love. Remember the foot washing and His words on that occasion (Joh_13:14).
5. Our zeal to make Him Lord forbids all self-exaltation. Be not ye called Rabbi: for one is your Master, even Christ. Neither be ye called masters, etc. (Mat_23:8; Mat_23:10).
6. His position as Lord reminds us of the confidence of the Church in doing His work. All power is given unto Me in heaven and in earth. Go ye, therefore, and teach, etc. (Mat_28:18-19). The Lord working with them (Mar_16:20).
7. Our common joy in Jesus as our Lord becomes an evidence of grace, and thus of union with each other (1Co_12:3). Conclusion:
1. Let us worship Jesus as our Lord and God.
2. Let us imitate Him, copying our Lords humility and love.
3. Let us serve Him, obeying His every command. (C. H. Spurgeon.)
Who was delivered for our offences, and was raised again for our justification.--
An epitome of the gospel
I. Christ was delivered, etc.--the person--delivered--unto death--for our offences--by the determinate counsel of God.
II. Christ was raised, etc.--the fact--the design--because a demonstration of Divine power and grace, and a guarantee to faith. (J. Lyth, D. D.)
The great substitute
During the Reign of Terror in trance, when many persons every day were being executed by the guillotine, a young man was led to the foot of the scaffold among others to die. His father stood by him, and when the sons name was called the father stepped forward, ascended the scaffold, and died in his place. Here Christ is said to have died for us. Let us look at--
I. The cause of Christs death.
1. Offences. Sins. Transgressions. Sin is not a trifle to be forgotten. It is seed that bears terrible fruit. Someone is injured by every sin we commit. Sin harms ourselves and offends God.
2. Our offences. Christ Himself was without sin, but our sin was laid upon Him (Isa_23:6). Our sins are not one, but many. (Rom_5:16).
II. The manner of it.
1. He was delivered, that is, handed over like a criminal to the executioner. Between two thieves.
2. It was voluntary.
3. Preceded by great sufferings.
4. Painful beyond expression.
III. The virtue of it. It was a sufficient atonement. Christ did not fail in redeeming us. He was raised again for our justification.
IV. The claims of it. Such love claims our love and service. (Preachers Magazine.)
Christs deliverance and resurrection
I. Christ was delivered for our offences.
1. Whom was He delivered by?
(1) God (Act_2:23).
(2) Judas.
2. What to?
(1) To shame (Isa_53:3).
(2) To pain (Isa_53:4-5).
(3) To death (Gal_3:13).
3. What for? Our offences.
(1) All men are guilty (Psa_14:3; Gal_3:22).
(2) This guilt cannot be taken away but by satisfying Gods justice (Heb_9:22).
(3) No creature can satisfy it (Psa_49:7-8).
(4) Hence Christ undertook it (1Ti_2:5).
(5) Neither could He do it but by suffering (Heb_9:22; Mat_15:28; 1Ti_2:6).
(6) No suffering would serve the turn but death, and that on the Cross.
(7) By His death He hath satisfied for our offences (1Jn_2:2; Rom_3:25 : Rev_1:5).
(8) Hence our sins came to be pardoned; and so, He being delivered for us, we are delivered from our offences--
(a) As to their guilt (Mat_1:21).
(b) As to their strength (Act_3:26).
III. He was raised again for our justification.
1. How raised again? From death by God (Act_2:23-24; Mat_28:13-15; Luk_24:4-6).
(1) He was a real man.
(2) He really died (Mat_27:50).
(3) He really rose again (Luk_24:37-40; Joh_20:27).
2. What is justification? A forensic term opposed to accusation (chap. 8:33).
(1) Man hath sinned (Rom_3:23).
(2) This he is accused for by--
(a) Gods justice.
(b) The law.
(c) Satan.
(d) Conscience (Rom_2:15; 1Jn_3:20).
(3) Christ hath borne our punishment (Isa_53:6).
(4) He hath also performed obedience for us.
(5) This His righteousness is imputed to us (2Co_5:21).
(6) By this we are cleared from the charge brought against us.
(7) This is my justification.
3. In what sense did Christ rise for our justification, or what dependence hath our justification on Christs resurrection?
(1) Christ undertook to satisfy Gods justice for us.
(2) This He could not do but by suffering death.
(3) So long as dead, He had not done this (1Co_15:14).
(4) His rising again argued death conquered, and justice satisfied (Act_2:24).
4. Therefore being risen He cleanses us from our sins and so justifies us.
Conclusion:
1. Was Christ delivered? Then--
(1) Admire the mercy of God in delivering His Son for us.
(2) Be mindful of Him.
2. Is Christ risen? Then--
(1) We shall rise (1Co_15:12).
(2) Let us mind the things where He is (Col_3:1).
3. Did He rise for our justification? Then believe on Him that you may be justified (Rom_5:1).
(1) In the merits of His death.
(2) The truth of His resurrection.
(3) The constancy of His intercession. (Bp. Beveridge.)
The resurrection the Saviours recompense
The resurrection of our Lord is but one of that series of acts by which the Son of God is fulfilling the commission which He received from the Father to bring back to Him lost creation. We must never so fix our attention on the details of the work of Christ as to lose sight of its wholeness. It was not the first appearance of the Son of God as man which began that work; it was not His disappearance from mortal sight which completed it. Nor is it any one specific link of Christs appearance in the flesh on which the salvation of the world exclusively hangs; but on all of them taken together, inserted into, and mutually dependent on each other, as visible parts of that far greater invisible whole. And, accordingly, St. Paul makes mention of the resurrection of Jesus as consequent upon (not in order of time merely, but of relation) the death of Jesus; and this death, again, as consequent upon (in similar order of relation, and of cause and effect) the offences of mankind: For means on account of, as the result of, our offences, Christ was delivered by the Father to an expiatory death; and on account of, as the result of, our justification, that expiation having been thereby effected, Christ was raised again to everlasting life. Here, then, we see the resurrection of Jesus, connected not merely in the sequence of time, but in the consequence of cause and effect, with the expiatory death of Jesus. Wherein does the connection consist? I answer, the resurrection was vouchsafed by God to Jesus--
I. As the reward of that justifying death. This is a doctrine which St. Paul exhibits more clearly than by the single particle of our text in Php_2:9 (see also Psa_45:7; Psa_91:14; Isa_53:11-12; Heb_12:21). And here we have an instance of Gods general principle of conduct towards His people. He is a rewarder of them that diligently seek Him. Them that honour Him He will honour. God is not unrighteous to forget your work and labour of love which ye have showed towards His name. Be thou faithful unto death, and I will give thee a crown of life. And we must not let the thought lie idle in our minds; we must live upon it by an appropriating faith. Faith in the absolute certainty and constant exercise of Gods moral and retributive government, gives life and spirit to our energies, and patient perseverance to our struggles.
II. As the public testimony from God of its efficacy and acceptance. Jesus had undertaken a mighty work--no less than the taking away the sin of the world; and the assurance of the full sufficiency and complete acceptance of His sacrifice is essential to our faith, and peace, and holiness. As, therefore, God vouchsafed to testify His acceptance of preceding offerings, so, by raising up His Son, did He testify that the justifying act was done and was sufficient, that access to His presence was procured for every penitent, that we may now have boldness to enter into the holiest by the blood of Jesus. When Abraham offered sacrifice God vouchsafed to give him visible testimony of its acceptance (Gen_15:17-18). When Moses and the Israelites offered burnt offerings to the Lord then they saw the God of Israel--they saw God and did eat and drink. When Elijah had prepared the burnt sacrifice then the fire of the Lord fell and consumed the burnt sacrifice, etc. And so, too, after the sacrifice of Jesus was offered, then came there the sign from heaven; then was there the public proclamation--now, by facts, of what had been already told in words--This is My beloved Son in whom I am well pleased! Thou art My Son, this day have I begotten Thee! Oh, let the anxious penitent, who feels that on his justification through the merits of Christ must ever hang all his peace and hope, look with thankful adoration to the testimony given thereto. He was raised again for--for having wrought out and completed--our justification; and that raising again is the public manifesto from the court of heaven that the act is registered and recognised before the throne of God. Does anyone urge that his particular justification could not have been accomplished before his repentance and faith? Then observe that our personal faith is not the antecedent to our justification, but simply the recipient of that which has been wrought out for us by Jesus only, on the Cross. It is the benefits of justification to the individual penitent that depends upon his laying hold of that free gift which has been prepared for him. What he needs is simply warrant to return to God; and, therefore, when he is turning, what more is requisite for him to do but to lift the eye of faith, and see that the path is open, that the barriers between him and his God have been long ago removed; that the new and living way has been consecrated through the veil; that is to say, Christs flesh; and, therefore, that he has only to draw near with a true heart in full assurance of faith? Your state of justification, your feelings of acceptance and adoption, depend, indeed, on having in your bosom the scroll of pardon, sealed with Jesuss blood; and your continuance in the enjoyment of that state depends on your frequent looking at it, and your watchful preservation of it: but the act of justification--it has been already achieved; the pardon itself--it has already passed the great seal; the scroll in which it is recorded--it has been already exhibited on the Cross of Jesus; and you cannot write, nor seal, nor countersign it. Look up then upon the record and leap for joy; behold the public testimony of it, and bless the God and Father of our Lord Jesus Christ, who of His abundant mercy hath begotten you again unto a lively hope by the resurrection of Jesus Christ from the dead.
III. As the pledge that all who realise in themselves the efficacy of that death shall be similarly rewarded with participation in that resurrection. Jesus died, not as an individual only, but as the substitute and representative of guilty man; and Jesus was raised again, not as an individual only, but as the head and representative of pardoned men; and consequently as we realise the efficacy of His death, so does the fact which Easter commemorates assure us that we shall realise the glory of His resurrection (Rom_6:5-10). (T. Griffith, A. M.)
Christ raised for our justification
Justification (in the full sense of the word) is the holding righteous, not merely the not holding guilty. The man who is justified is not merely not condemned, he is actually accounted to be righteous. And the apostle, in the text, connects the former with the death, the latter with the resurrection, of Christ. By that, the record of our sins is blotted out from Gods book; by this, there is conveyed to us our title to a place in His eternal and glorious kingdom. Why is our justification thus associated with the Resurrection, as our forgiveness is with the Passion? In answer, remember that there are three moments in the act of redemption as manifested in time, and that these are severally embodied in the nativity, the passion, and the resurrection of Christ. Now--
1. Man is alienated from God, and the question is how shall he be set at one with God? The method which God devised was the personal union of Deity and humanity in the Word made flesh. And thus the mystery of the Incarnation marks the first step in this Divine process of restitution.
2. But the union of the human race with God in the unity of the Incarnate Son, is merely inchoate and partial, while there remains the barrier of sin. And therefore, God sending His own Son in the flesh, and for sin (i.e., as a sin offering)
, condemned sin in the flesh. Christ died for us, and we in Him; and at His death our old man was crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. And thus the Incarnation and the Atonement are each the necessary complement of the other. The Incarnation was necessary that the Atonement might be effected as it was effected: the Atonement was necessary to carry out the work of the Incarnation.
3. But are we at liberty to stop here? Shall we say that the Consummatum est of Calvary marked the completion and close of our redemption, as it symbolised that of our Redeemers atoning sacrifice? Not so. By His act of self-immolation Christ threw down the barriers of sin; by it He continually is and will be throwing them down until all things are put under His feet. And therefore He was delivered for our offences. But the very act by which those barriers were thrown down impaired the personal union of God and man in Christ. For, although neither the soul nor the body of the Saviour during their temporary separation ceased to be in union with the Divine Word, yet, as Pearson says, As far … as humanity consists in the essential union of the parts of human nature, so far the humanity of Christ upon His death did cease to be, and consequently He ceased to be man. Accordingly, the great sacrifice of the Cross removed the obstacle to carrying out the process of restitution initiated in the Incarnation, at the price of partially reversing the Incarnation itself. The work of redemption had indeed gone a step forward, but it had also gone a step backward. A remedy had been provided for sin, but the remedy had left results which needed a further remedy.
4. And then came the Resurrection, which not only set its seal to the Incarnation and the Atonement, but completed the work of both.
(1) Jesus was declared to be the Son of God with power, and the Incarnation itself began anew when God raised up Jesus again; as it is written, Thou art My Son, this day have I begotten Thee.
(2) As the atonement on the Cross, by the condemnation of sin in the flesh, purchased for man the non-imputation of sin, and cleared the way for the imputation to him of righteousness--so, from the Incarnation restored and perfected in our risen Lord, flows forth to His redeemed and believing people, both the imputation and also the reality of positive righteousness. Conclusion: In speaking as I do of the power of His resurrection, I am not merely using the language of technical theology, but that of Holy Scripture itself. We are told that baptized and believing Christians were crucified with Christ, died with Him, were planted together in the likeness of His death, were buried with Him by baptism into death, are dead unto sin--and then, on the Other hand, that God brought us to life with Christ, and raised us up with Him, and seated us together with Him in the heavenly places in Christ Jesus, so that we may now reckon ourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. So again, the same apostle who tells us all this, also says, that, while we were yet sinners, Christ died for us. Much more then, being now justified--the word is here used in its negative sense--by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life. And in like manner St. Peter tells us that Baptism doth now save us … by the resurrection of Jesus Christ, and opens his Epistle with a triumphant burst of thanksgiving (1Pe_1:3-4). (Bp. Basil Jones.)
Christ risen our justification
I. The death and resurrection of Christ have each their own efficacy and distinct gift.
1. That death paid the ransom for the whole world, but the world lay as yet in darkness and sin. In that awful night, when the first fruits of our redemption, the pardoned malefactor, was by Christs side in Paradise, and He brought that blessed tidings to the righteous departed who had so long awaited His coming, how lay our earth? Apostles dismayed and perplexed; Peter weeping his fall; the blood of the Redeemer resting on the Jews and their children; the chief priests seeking to secure the past by further sin; the sun gone down at noon, with drawing itself from witnessing mans extremest sin. The mercy of the Redemption had been accomplished, but the ransomed were not as yet set free. They were yet in their sins. For this blessed day it was reserved to bring life out of death, to bring out the prisoners from the prison, and let the oppressed go free, to bring in everlasting righteousness. His death atoned for us; His resurrection justifies us.
2. What St. Paul declares here, he teaches elsewhere (1Co_15:17). He says not merely if Christ be not risen no proof hath been given that His atonement hath been accepted, but your faith is vain; ye are yet in your sins; the worlds sin has been atoned for, but the cleansing blood has not reached to you. The Cross, then, did not at once justify us. Before, all in a manner looked on to it (Rev_13:8). Since all looks back to it, all flows from it (Rev_5:12). Yet such was the will of God, that it should not by itself directly convey the mercies it obtained. What He purchased for us by His death He giveth us through His life. It is our living Lord who imparts to us the fruits of His own death (Joh_10:17; Rev_1:18). As truly, then, as the death of Christ was the true remission of our sins, though not yet imparted to us, so truly was His resurrection our true justification imparting to us the efficacy of His death, and justifying us, or making us righteous in the sight of God.
II. Scripture tells us how the resurrection is to us the source of justification and life.
1. It was the especial promise of the resurrection that our Lord would thereby come into a closer relation with His disciples, no longer to be in outward presence with them, but to be in them and be their life (Joh_14:17-23).
2. And with this agrees the language in which the blessings of the gospel are, in such a marked and repeated way, afterwards expressed, that we are in Christ Jesus, and that His Spirit dwelleth in us. But we can be in Christ only by His taking us into Him by His Spirit (2Co_13:5). Again, as our Lord declared, I am the Life, so St. Paul says, having been crucified with Christ, it is not I which live, but Christ liveth in me, your life is hid with Christ in God.
3. These are indeed all one gift, variously spoken of according to our various needs, or deaths. It is life, as opposed to our state of death in sin; righteousness, whereas we were unrighteous; sanctification, since we were unholy; redemption, as Satans captives; wisdom, as become brutish; truth, as in error; but the one gift in all is our Incarnate Lord, who is Himself made unto us Wisdom, and Righteousness, and Sanctification, and Redemption; the Way, the Truth, and the Life. He doth not merely give these gifts as gifts, precious indeed, yet still outward to and without Himself. He Himself is them, and all to us. These are the gifts which, as man, He received, to shed down abundantly on man, through His risen and glorified humanity.
4. So, further, St. Paul speaks of the knowledge of Christ, and of the power of His resurrection, as the fruit of being found in Him, and of the Spirit of Him who raised up Jesus from the dead dwelling in us, and of the exceeding greatness of His power to us-ward who believe being according or conformable to the working of the might of His power which He wrought in Christ, when He raised Him from the dead; in all cases bringing our life close to the resurrection, and showing how the same Spirit, whereby His body was raised, is communicated to us, and that, because we are in Him, taken unto Him by His indwelling Spirit, and having the Spirit, because in Him. This, then, is the sum of what Holy Scripture teaches many ways. All salvation, forgiveness, overcoming of death, restoration to life, oneness with God; all treasures of wisdom, mercy, and righteousness, and holiness lay in His atoning blood; but, that they might be applied to us, He in whom they were must come to us and take Us unto Himself. What in Himself He is, that to us He becometh, by dwelling in us, that we may dwell in Him. And of these gifts His resurrection was the pledge and beginning. It was the earnest that that same Spirit, through which His holy body was raised, should be diffused through that whole body which He purposed to join to Himself, the Head. It was the commencement of that, of which the day of Pentecost was the fulfilment; and thus our weekly festival is at once that of the rising of our Lord, and His coming to us by the Spirit. On the Cross our Lord gave Himself for us; through the resurrection He giveth Himself to us. On the Cross, He was the Lamb which was slain for the sins of the world: in the resurrection, that body which was slain became life giving. (E. B. Pusey, D. D.)
Christs resurrection
On the Sacro Monte, at Varallo, is a supposed imitation of the sepulchre of the Lord Jesus. It was a singular thing to stoop down and enter it, of course finding it empty, like the one which it feebly pictured. What a joyful word was that of the angel, He is not here! Sweet assurance--millions of the dead are here in the sepulchre, thousands of saints are here in the grave, but He is not here. If He had remained there, then all manhood had been forever imprisoned in the tomb, but He who died for His Church, and was shut up as her hostage, has risen as her representative, surety, and head, and all His saints have risen in Him, and shall eventually rise like Him. (C. H. Spurgeon.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv20–24 20. He staggered not. He accepted the promise with…
20. He staggered not. He accepted the promise with unfaltering faith.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv20, 21, 23, 24 20. “And he staggered not at the promise of…
20. “And he staggered not at the promise of God through unbelief, but was filled up with dynamite through faith, giving glory to God,
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv20–24 yet, looking unto the promise of God, he wavered…
yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God ,
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv22–24 Or, reckoned, i.e. put to the account of. See…
imputed
Or, reckoned, i.e. put to the account of. See Phm 1:18, same word:
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v23 The conclusion of the argument:
The conclusion of the argument:
v. 23. Now it was not written for his sake alone, that it was imputed to him,
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v. 24. but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus, our Lord, from the dead;
v. 25. who was delivered for our offenses, and was raised again for our justification.
What is written of Abraham in this chapter and in other parts of the Bible, especially in the book of Genesis, is not written for the sake of Abraham alone. The story of the faith and consequent justification of Abraham was not included in Scriptures with the mere intention of offering a correct history of the patriarch, to let posterity know that his faith was imputed to him for righteousness. Throughout the discussion, Abraham must he regarded as a representative of all believers. What became true in his case will become true of all men that stand in the same relation to God. The Lord has only one method of justifying sinners. So the record of Abraham’s faith is preserved for our sake, for the sake of the believers of the New Testament; for it is the intention of God that the same righteousness is to be imputed to us also, if we believe on Him that raised Jesus, our Lord, from the dead. Jesus was not one of the ordinary mortals whom the almighty power of God called back to life in a miracle, such as are recorded in the gospels and in several books of the Old Testament, but He is the Lord, our great Representative and Head. And therefore the act of raising Jesus from the dead was a proclamation that He is in reality what He claimed to be, the Son of God and our Redeemer. Since the resurrection of Christ was the decisive evidence of the divinity of His work and the validity of all His claims, therefore to believe that He arose from the dead is to believe that He is the Son of God, the atonement for our sins, the Redeemer and Lord of men. He was delivered for our offenses, and raised again for our justification. On account of our offenses, our sins and transgressions, God raised Christ from the dead, because His object was to justify us, and this object was attained in the resurrection. Thus the resurrection of Christ effected our justification. The expiation through Christ’s sufferings on the cross, the atonement of death, have been sealed by the resurrection of Christ; for it is a declaration before all the world that the object of Christ’s death has been gained, that God has accepted the reconciliation, that the victory of Jesus is a formal and solemn absolution which God has pronounced upon sinful mankind. And so He is our Lord, and we have become His own. By the faith which God wrought in our hearts, we have accepted His atonement and are declared to be righteous in the sight of God.
Summary
Abraham is the spiritual father of all believers, inasmuch as they all, like him, are justified by faith alone, through grace, thus receiving the inheritance, inasmuch as the faith of Abraham lives in all believers, disregarding their own person and clinging to the promise of God alone.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 23 did not hesitate in unbelief
did not hesitate in unbelief
You can translate this double negative in a positive form. AT: "kept on acting in faith" (See: Double Negatives)
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he was strengthened in faith
You can translate this in an active form. AT: "he became stronger in his faith" (See: Active or Passive)
He was fully convinced
"Abraham was completely sure"
he was also able to accomplish
"God was able to do"
Therefore this was also counted to him as righteousness
You can translate this in an active form. AT: "Therefore God counted Abraham's belief as righteousness" or "Therefore God considered Abraham righteous because Abraham believed him" (See: Active or Passive)
translationWords
promise
Abraham
faith
praise
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v24 4:24 raised . . . from the dead: Abraham…
4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.