See on foolish, Romans 1:21.

Seeketh after (ἐκζητῶν)

Lit., seeketh out. See on 1 Peter 1:10.

Only here in the New Testament: Together carries forward the all. The Hebrew of the Psalm means have become corrupt. The Greek word is to become useless. Compare John 15:6.

Good (χρησττότητα)

Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on Matthew 11:30. It is opposed by Paul to ἀποτομία abruptness, severity (Romans 11:22). It is rendered kindness in Ephesians 2:7; Colossians 3:12; Galatians 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness. The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης.

Lit., a sepulchre opened or standing open. Some explain the figure by the noisome exhalations from a tomb. Others refer it to a pit standing open and ready to devour, comparing Jeremiah 5:16, where the quiver of the Chaldaeans is called an open sepulchre. So Meyer and Morison. Godet compares the phrase used of a brutal man: "it seems as if he would like to eat you." Compare Dante's vision of the lion:

"With head uplifted and with ravenous hunger,

So that it seemed the air was afraid of him."

"Inferno," i., 47.

Have used deceit (εδολιουσαν)

Hebrew, they smoothed their tongues. Guile is contrasted with violence in the previous clause. Wyc., with their tongues they did guilingly. The imperfect tense denotes perseverance in their hypocritical professions.

A dashing to pieces. Only here. The kindred verb συντρίβω to break in pieces, shiver, is frequent. See Mark 5:4; Mark 14:3; Revelation 2:27, etc.

Often in Paul, of a thing generally conceded.

Saith - speaketh (λέγει - λαλεῖ)

See on Matthew 28:18. The former contemplates the substance, the latter the expression of the law.

May be stopped (φραγῇ)

Lit., fenced up. The effect of overwhelming evidence upon an accused party in court.

May become guilty before God (ὑπόδικος γένηται τῷ Θεῷ)

Rev., brought under the judgment of God. Ὑπόδικος under judgment, occurs only here. In classical Greek it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge; but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God.

Not the Mosaic law in its ritual or ceremonial aspect; but the law in a deeper and more general sense, as written both in the decalogue and in the hearts of the Gentiles, and embracing the moral deeds of both Gentiles and Jews. The Mosaic law may indeed be regarded as the primary reference, but as representing a universal legislation and including all the rest. The moral revelation, which is the authoritative instruction of God, may be viewed either indefinitely and generally as the revelation of God to men; or authoritatively, as to the duty incumbent on man as man; or with reference to the instruction as to the duty incumbent on men as sinful men under a dispensation of mercy; or as instruction as to the duty of Jews as Jews. Romans 3:20 relates to the instruction regarding the duty incumbent on men as men. "It is the law of commandments which enjoins those outer acts and inner choices and states which lie at the basis and constitute the essence of all true religion. In the background or focal point of these commandments he sees the decalogue, or duologue, which is often designated 'the moral law by way of pre-eminence" (Morison, from whom also the substance of this note is taken). By the phrase works of the law is meant the deeds prescribed by the law.

Flesh (σάρξ)

Equivalent to man. It is often used in the sense of a living creature - man or beast. Compare 1 Peter 1:24; Matthew 24:22; Luke 3:6. Generally with a suggestion of weakness, frailty, mortality; Septuagint, Jeremiah 17:5; Psalm 78:39; Ephesians 6:12. The word here has no doctrinal bearing.

Be justified (δικαιωθήσεται)

For the kindred adjective δίκαιος righteous, see on Romans 1:17.

1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6, 7. "The Athenians judged it right to retaliate on the Lacedaemonians." Herodotus, i., 89, Croesus says to Cyrus: "I think it right to shew thee whatever I may see to thy advantage."

A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: "The truth concerning the revolt was rather as the Athenians, judged the case to be." Again, it occurs simply in the sense to judge. Thucydides, v., 26: "If anyone agree that the interval of the truce should be excluded, he will not judge correctly "In both these latter cases the etymological idea of right is merged, and the judicial element predominates.

In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils.

Applied to persons, the meaning is predominantly judicial, though Aristotle ("Nichomachaean Ethics," v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, "Agamemnon," 390-393: Paris, subjected to the judgment of men, tested (δικαιωθεὶς) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character.

Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, "If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves." From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: "Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense." Compare Plato, "Laws," ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction ("Phaedrus," 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: "Ἑδικαιώθησαν, that is, as the Sicilians say, they were visited with punishment and executed" ("Against Verres," v., 57).

To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death.

2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation.

A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος, representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7.

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Logical, not temporal. In this state of the case. Expressing the contrast between two relations - dependence on the law and non-dependence on the law.

Without the law

In a sphere different from that in which the law says "Do this and live."

Is manifested (πεφανέρωται)

Rev., hath been manifested, rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on John 21:1, and see on revelation, Revelation 1:1 The word implies a previous hiding. See Mark 4:22; Colossians 1:26, Colossians 1:27.

Being witnessed (μαρτυρουμένη)

Borne witness to; attested. The present participle indicates that this testimony is now being borne by the Old Testament to the new dispensation.

A common form for "faith in Christ."

Difference (διαστολή)

Only by Paul here, Romans 10:12; 1 Corinthians 14:7. Better, as Rev., distinction.

Aorist tense: sinned, looking back to a thing definitely past - the historic occurrence of sin.

And come short (ὑστεροῦνται)

Rev., fall short: The present tense. The A.V. leaves it uncertain whether the present or the perfect have come is intended. They sinned, and therefore they are lacking. See on Luke 15:14. The word is not merely equivalent to they are wanting in, but implies want under the aspect of shortcoming.

The glory of God (τῆς δόξης τοῦ Θεοῦ)

Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory.

The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philippians 1:11; 1 Peter 1:7. It is joined with τιμή honor, 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor, 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω to seek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω to receive, John 5:41, John 5:44. With δίδωμι to give, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image; μορφή form; ὁμοίωμα likeness; εἶδος appearance, figure, Romans 1:23; Psalm 17:15; Numbers 12:8.

The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face, Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc.

The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith.

The fact that they are justified in this extraordinary way shows that they must have sinned.

Freely (δωρεὰν)

Gratuitously. Compare Matthew 10:8; John 15:25; 2 Corinthians 11:7; Revelation 21:6.

Grace (χάριτι)

See on Luke 1:30.

Redemption (ἀπολυτρώσεως)

From ἀπολυτρόω to redeem by paying the λύτρον price. Mostly in Paul. See Luke 21:28; Hebrews 9:15; Hebrews 11:35. The distinction must be carefully maintained between this word and λύτρον ransom. The Vulgate, by translating both redemptio, confounds the work of Christ with its result. Christ's death is nowhere styled λύτρωσις redemption. His death is the λύτρον ransom, figuratively, not literally, in the sense of a compensation; the medium of the redemption, answering to the fact that Christ gave Himself for us.

Publicly, openly (πρό); correlated with to declare. He brought Him forth and put Him before the public. Bengel, "placed before the eyes of all;" unlike the ark of the covenant which was veiled and approached only by the high-priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew-bread, the loaves of the setting-forth (τῆς προθεσέως). See on Mark 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as Romans 1:13; Ephesians 1:9, and according to the usual meaning of πρόθεσις purpose, in the New Testament. But the meaning adopted here is fixed by to declare.

Propitiation (ἱλαστήριον)

This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι, which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement.

Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9.

These words are always used absolutely, without anything to mark the offense or the person propitiated.

Ἱλάσκομαι, which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach, to bear away as a burden, 2 Kings 5:18; Psalm 25:11 : A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins.

Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerning, as "for your sin," Exodus 32:30; with the preposition ὑπέρ on behalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό from, as "cleansed from the blood," Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2.

Ἱλαστηριον, A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin.

This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω to sanctify, and καθαρίζω to cleanse. See Ezekiel 43:26, where ἐξιλάσονται shall purge, and καθαριοῦσιν shall purify, are used coordinately. See also Exodus 30:10, of the altar of incense: "Aaron shall make an atonement (ἐξιλάσεται) upon the horns of it - with the blood of the sin-offering of atonement" (καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately.

Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed (ἐκαθάρισε) the altar, and sanctified (ἡγίασεν) it, to make reconciliation (τοῦ ἐξιλάσασθαι) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24.

The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus 14:1-20; Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, 2 Chronicles 34; the fasting and confession of Ezra, Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement (ἐξιλάσασθαι) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, "Christ our Passover was sacrificed for us; therefore purge out (ἐκκαθάρατε) the old leaven. Let us keep the feast with sincerity and truth;" 1 Corinthians 5:7, 1 Corinthians 5:8.

In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13.

The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: "The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship" (Commentary on St. John's Epistles, p. 85).

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Lit., in the now season. Rev., at this present season. See on Matthew 12:1. The contrast is with the past, not with the future.

Just and the justifier (δίκαιον καὶ δικαιοῦντα)

The sense and yet, often imported into καὶ and, is purely gratuitous. It is introduced on dogmatic grounds, and implies a problem in the divine nature itself, namely, to bring God's essential justice into consistency with His merciful restoration of the sinner. On the contrary, the words are coordinate - righteous and making believers righteous. It is of the essence of divine righteousness to bring men into perfect sympathy with itself. Paul's object is not to show how God is vindicated, but how man is made right with the righteous God. Theology may safely leave God to take care for the adjustment of the different sides of His own character. The very highest and strongest reason why God should make men right lies in His own righteousness. Because He is righteous He must hate sin, and the antagonism can be removed only by removing the sin, not by compounding it.

Him which believeth in Jesus (τὸν ἐκ πίστεως Ἱησοῦ)

Lit., him which is of faith in Jesus. See on Romans 3:22. Some texts omit of Jesus. The expression "of faith" indicates the distinguishing peculiarity of the justified as derived from faith in Christ. For the force of ἐκ out of, see on Luke 16:31; see on John 8:23; see on John 12:49; see on 1 John 5:19.

Rev., glorying. Only once outside of Paul's writings, James 4:16. See on rejoiceth, James 2:13. Not ground of boasting, which would be καύχημα, as Romans 4:2; 2 Corinthians 1:14; Philippians 1:26. The reference is to the glorying of the Jew (Romans 2:17), proclaiming his own goodness and the merit of his ceremonial observances.

It is excluded (ἐξεκλείσθη)

A peculiarly vivid use of the aorist tense. It was excluded by the coming in of the revelation of righteousness by faith.

By what law? (διὰ ποίου νόμου)

Lit., by what kind of a law? Rev., by what manner of law? What is the nature of the excluding law?

Of works? (τῶν ἔργων)

Lit., the works, of which the Jew makes so much. Is it a law that enjoins these works? Nay, but a law which enjoins faith. Paul does not suppose two laws and give the preference to one. There is but one divine law of ejectment, the quality of which is such that, instead of enjoining the Jews' works, it enjoins faith. The old and the new forms of the religious life are brought under the one conception of law.

Some make the two prepositions equivalent. The difference may be explained from the fact that the real Jew has already a germinating faith from the completion of which justification arises as fruit from a tree. So Wordsworth: "The Jews are justified out of (ἐκ) the faith which their father Abraham had, and which they are supposed to have in him The Gentiles must enter that door and pass through it in order to be justified." Compare Ephesians 2:17.

Rev., make of none effect. See on Romans 3:3.

See Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory.

Our Father

The best texts read προπάτορα forefather.

Hath found

Westcott and Hort omit. Then the reading would be "what shall we say of Abraham," etc. Found signifies, attained by his own efforts apart from grace.

As pertaining to the flesh (κατὰ σάρκα)

Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh? Some construe with Abraham: our father humanly speaking.

Supply, Abraham found nothing according to the flesh; for, if he did, he has something to boast of.

By works (ἐξ ἔργων)

Lit., out of works. In speaking of the relation of works to justification, Paul never uses διά by or through, but ἐκ out of; works being regarded by the Jew as the meritorious source of salvation.

The scripture passage. See on John 2:22; and footnote on John 5:47.

It was counted for righteousness (ἐλογίσθη εἰς δικαιοσύνην)

For the phrase λογίζεσθαι εἰς to reckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς as. So Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς, Psalm 56:1-13 :31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17 : ὡς. Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5.

See on 2 Peter 2:13.

Not of grace but of debt (οὐ κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα)

Lit., according to grace, etc. Not grace but debt is the regulative standard according to which his compensation is awarded. The workman for hire represents the legal method of salvation; he who does not work for hire, the gospel method; wages cannot be tendered as a gift. Grace is out of the question when wages is in question.

The verb πιστεύω to believe is used in the New Testament as follows:

1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16.

2. With the infinitive, Acts 15:11.

3. With ὅτι that, Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc.

4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37.

5. With the preposition ἐν in. Not frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ in Him, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15 we find πιστεύετε ἐν τῷ εὐαγγελίῳ believe in the gospel. The kindred noun πίστις faith, occurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6.

6. With the preposition ἐπί upon, on to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests.

7. With the preposition εἰς into, Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philippians 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.

Is counted for righteousness (λογίζεται εἰς δικαιοσύνην)

Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and "he that believeth on the Son hath life." He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. "Abraham believed God.... No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him" (Bushnell). The idea of logical sequence is inherent in λογίζεται is reckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works.

Observe that the believer's own faith is reckoned as righteousness. "In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers" (President Dwight, "Notes on Meyer").

Μακαρισμός does not mean blessedness, but the declaration of blessedness, the congratulation. So Plato: "The man of understanding will not suffer himself to be dazzled by the congratulation (μακαρισμοῦ) of the multitude ("Republic," ix., 591). Compare Galatians 4:15 (Rev.), and see note there. Rev., correctly, pronounceth blessing.

Lit., lawlessnesses.

Are forgiven (ἀφέθησαν)

Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3.

Sign refers to the material token; seal to its religious import. Compare 1 Corinthians 9:2; Genesis 17:11. See on to seal, Revelation 22:10.

That he might be (εἰς τὸ εἶναι αὐτὸν)

Not so that he became, but expressing the divinely appointed aim of his receiving the sign.

Of circumcised persons. The abstract term is used for the concrete. See on Romans 11:7.

Who not only are - but who also walk

Apparently Paul speaks of two classes, but really of but one, designated by two different attributes. The awkwardness arises from the article τοῖς, erroneously repeated with στοιχοῦσιν walk, which latter word expresses an added characteristic, not another class. Paul means that Abraham received a seal, etc., that he might be the father of circumcision to those who not only are circumcised, but who add to this outward sign the faith which Abraham exhibited.

Walk (στοιχοῦσιν)

See on elements, 2 Peter 3:10.

See on divided by lot, Acts 13:19; and see on inheritance, 1 Peter 1:4. "Paul here takes the Jewish conception of the universal dominion of the Messianic theocracy prefigured by the inheritance of Canaan, divests it of its Judaistic element, and raises it to a christological truth." Compare Matthew 19:28, Matthew 19:29; Luke 22:30. The idea underlies the phrases kingdom of God, kingdom of Heaven.

Stable, valid, something realized, the opposite of made of none effect, Romans 4:14.

See Genesis 17:5. Originally his name was Abram, exalted father; afterward Abraham, father of a multitude.

Have I made (τέθεικα)

Appointed or constituted. For a similar sense see Matthew 24:51; John 15:16, and note; Acts 13:47; 1 Timothy 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son.

Who quickeneth the dead

This attribute of God is selected with special reference to the circumstances of Abraham as described in Romans 4:18, Romans 4:21. As a formal attribute of God it occurs 1 Samuel 2:6; John 5:21; 2 Corinthians 1:9; 1 Timothy 6:13.

Calleth (καλοῦντος)

The verb is used in the following senses:

1. To give a name, with ὄνομα name, Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45.

2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23.

3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9.

4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30.

5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1.

In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham "which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed" (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed.

The best texts omit οὐ not before considered. According to this the rendering is as Rev., he considered, etc. Being not weak or weakened: (Rev.) is an accompanying circumstance to he considered. He considered all these unfavorable circumstances without a weakening of faith. The preposition κατά in κατενόησεν considered, is intensive - attentively. He fixed his eye upon the obstacles.

Dead (νενεκρωμένον)

The participle is passive, slain. Used here hyperbolically. Hence, Rev., as good as dead.

Rev., better, wavered. See on Acts 11:12; see on James 1:6; see on James 2:4. The word implies a mental struggle.

Promise (ἐπαγγελίαν)

See on Acts 1:4.

Was strong (ἐνεδυναμώθη)

Passive voice. Lit., was strengthened, or endued with strength. Rev., waxed strong.

Rev., more accurately, fully assured. See on most surely believed, Luke 1:1. The primary idea is, being filled with a thought or conviction.

Able (δυνατός)

The sense is stronger: mighty; compare Luke 1:49; Luke 24:19; Acts 18:24; 2 Corinthians 10:4; Revelation 6:15.