Chapter Note Matthew Henry Commentary (Complete)
R O M A N S.
CHAP. IV.
The great gospel doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses' chair, that it would hardly go down with them; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it. He had before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon is that of Abraham, whom he chooses to mention because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abraham's seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus: "All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified;" for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, not only à pari --from an equal case, as they say, but à fortiori --from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works, how much less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works? And it proves likewise, ex abundanti --the more abundantly, as some observe, that we are not justified, no not by those good works which flow from faith, as the matter of our righteousness; for such were Abraham's works, and are we better than he? The whole chapter is taken up with his discourse upon this instance, and there is this in it, which hath a particular reference to the close of the foregoing chapter, where he has asserted that, in the business of justification, Jews and Gentiles stand upon the same level. Now in this chapter, with a great deal of cogency of argument, I. He proves that Abraham was justified not by works, but by faith, Romans 4:1 - 8 . II. He observes when and why he was so justified, Romans 4:9 - 17 . III. He describes and commends that faith of his, Romans 4:17 - 22 . IV. He applies all this to us, Romans 4:22 - 25 . And, if he had now been in the school of Tyrannus, he could not have disputed more argumentatively.
Book Note Matthew Henry Commentary (Complete)
AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE EPISTLE OF ST. PAUL TO
T H E R O M A N S.
I F we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant but, upon the first view, they appear spurious and counterfeit.
This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Acts 20:5 ; Acts 20:6 . He commendeth to the Romans Phebe, a servant of the church at Cenchrea Romans 16:1Romans 16:1 ), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged Romans 16:23Romans 16:23 ), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20:4 . Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Romans 15:26Romans 15:26 . The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2 Peter 3:16 . The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, John 7:17 .
I. The doctrinal part of the epistles instructs us,
1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature Romans 1:32Romans 1:32 ), nor by the Jews' works of the law Romans 2:1 - 3Romans 2:1 - 3 ), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Romans 3:21 - 4Romans 3:21 - 4Romans 3:21 - 4Romans 3:21 - 4 . (2.) The steps of this salvation are, [1.] Peace with God, Romans 5:1 - 21Romans 5:1 - 21 . [2.] Sanctification, Romans 6:1 - 7Romans 6:1 - 7 . [3.] Glorification, Romans 8:1 - 39Romans 8:1 - 39 .
2. Concerning the persons saved, such as belong to the election of grace Romans 9:1 - 33Romans 9:1 - 33 ), Gentiles and Jews, Romans 10:1 - 11Romans 10:1 - 11 . By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2 Peter 1:12 . Two things the Jews then stumbled at--justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.
II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, Romans 12:1 - 21Romans 12:1 - 21 . 2. Directions for our behaviour, as members of civil society, Romans 13:1 - 14Romans 13:1 - 14 . 3. Rules for the conduct of Christians to one another, as members of the Christian church, Romans 14:1 - 15Romans 14:1 - 15Romans 14:1 - 15Romans 14:1 - 15 .
III. As he draws towards a conclusion, he makes an apology for writing to them Romans 15:14 - 16Romans 15:14 - 16 ), gives them an account of himself and his own affairs Romans 15:17 - 21Romans 15:17 - 21 ), promises them a visit Romans 15:22 - 29Romans 15:22 - 29 ), begs their prayers Romans 15:30 - 32Romans 15:30 - 32 ), sends particular salutations to many friends there Romans 16:1 - 16Romans 16:1 - 16 ), warns them against those who caused divisions Romans 16:17 - 20Romans 16:17 - 20 ), adds the salutations of his friends with him Romans 16:21 - 23Romans 16:21 - 23 ), and ends with a benediction to them and a doxology to God Romans 16:24 - 27Romans 16:24 - 27 ).
