Romans 4:24
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
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(24) That raised up.—It is an association of ideas which leads the Apostle up to this point. The birth of Isaac resembles the resurrection of Christ in that it involved the exercise of Omnipotence, and in that Omnipotence Abraham believed and we are to believe. The Apostle is further led to allude to the Resurrection (though he has not laid so much stress upon it hitherto) because of the place which it held in his theory of the gospel.

4:23-25 The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.But for us also - For our use; (compare Romans 15:4; 1 Corinthians 10:11), that we might have an example of the way in which people may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.

If we believe on him ... - Abraham showed his faith in God by believing just what God revealed to him. This was his faith, and it might be as strong and implicit as could be exercised under the fullest revelation. Faith, now, is belief in God just so far as he has revealed his will to us. It is therefore the same in principle, though it may have reference to different objects. It is confidence in the same God, according to what we know of his will. Abraham showed his faith mainly in confiding in the promises of God respecting a numerous posterity. This was the leading truth made known to him, and this he believed.

(The promise made to Abraham was, "in thy seed shall all nations of the earth be blessed," on which we have the following inspired commentary: "And the scriptures foreseeing that God would justify the pagan through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed," Galatians 3:8. It would seem, then, that this promise, like that made immediately after the fall, contained the very germ and principles of the gospel. So that after all there is not so great difference between the object of Abraham's faith, and that of ours. Indeed the object in both cases is manifestly the same.)

The main or leading truths that God has made known to us are, that he has given his Son to die; that he has raised him up; and that through him he is ready to pardon. To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abraham did; we evince the same spirit; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (compare the notes at Mark 16:16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known.

24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead—in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed. See Poole on "Romans 4:24"

But for us also, to whom it shall be imputed,.... What was written in the books of the Old Testament, was not written merely on account of them who are the subjects thereof, but for the use, learning, instruction and profit of saints under the New Testament dispensation; and particularly this concerning the pulsation of Abraham's faith for righteousness, or of the imputation of the righteousness of faith unto him for justification; which was not Abraham's faith, but that "righteousness" which his faith looked to, and laid hold on: see Romans 4:12; for Abraham's faith itself could never be reckoned for righteousness to another, nor indeed was it to himself; but such as believe as Abraham did, they have the same righteousness imputed to them as he had; and truly of the same kind is the faith of Abraham, who believed in "God that quickeneth the dead", Romans 4:17; and that of ours:

if, or "seeing"

we believe on him that raised up Jesus our Lord from the dead; which descriptive of the faith of New Testament believers, and of the object of it; see Romans 10:9; and which object of faith is further described in Romans 4:25.

But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
24. for us also] Lit. also because of us; “because we were to be likewise dealt with, and therefore needed to know it.”

shall be] Lit., fully, is about to be. The reference of the futurity is to the abiding intention of the Justifier. Justification is, individually, present on condition of belief; but with regard to all who “shall believe,” it is in intention, a future thing.

if we believe] More lit. even us who believe. The faith is assumed.

on him that raised up, &c.] The Father. (Cp. Psalm 16:10; Acts 2:24; Acts 13:30; Acts 17:31; Ephesians 1:20, &c.; Hebrews 13:20.) His “bringing Jesus again” stands here as a Divine pledge of His infinite trustworthiness. “He hath given assurance unto all men,” not only of judgment (Acts 17:31), but of a present and complete justification, “in that He raised Jesus from the dead.” Abraham believed Him specially as the God of the primeval Promise, and of particular providence and love to himself: we believe Him now also as the Father who raised His Son to life after propitiatory death.

our Lord] The title of Majesty enhances the significance of the Resurrection.

Romans 4:24. Ἐγείραντα, Him, who raised up) Comp. v. 17, quickening the dead. The faith of Abraham was directed to that, which was about to be, and which could come to pass, ours to that which has actually taken place; the faith of both, is directed to the Quickener [Him, who makes alive].

Παρεδόθη, was delivered) so the LXX. Isaiah 53:12, καὶ διὰ τὰς ἀνομίας ἀυτῶν παρεδόθη, and for their iniquities He was delivered up. God is not said to have inflicted death upon Chirst; although He inflicted on Him [put Him to] griefs; but [God is said] to have delivered up Christ, or else Christ is said to have died, ch. Romans 8:34. I do not deny the fact itself, see Zechariah 13:7; but the phrases are moulded in such a way that they rather express that the passion was enjoined upon Christ by the Father, as also that the death was obediently endured by Christ to the utmost [‘exantlata;’ the cup of suffering to death drained to the dregs].—δικαίωσιν, justification) a verbal noun, differing from δικαιοσύνη, righteousness. Faith flows from the resurrection of Christ, and so also does justification, Colossians 2:12; 1 Peter 1:21. The ground on which our belief in God rests, is, that He has raised Jesus Christ from the dead. Yet this ground of belief does not impair the truth, that the obedience of Jesus Christ, and His own blood, is the source of our justification. See ch. Romans 3:25, Romans 5:19.

Romans 4:24It shall be reckoned (μέλλει λογίζεσθαι)

Not the future of the verb to reckon, but μέλλω to intend points to God's definite purpose. See on Acts 27:2; see on 2 Peter 1:12.

Who believe

Since we are those who believe.

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