the ground of justification, but it was the seal of that justification which he had by faith previous to his circumcision. (See verses 11, 12.)-And the justification of Abraham was in this manner conducted; i. e. he was justified in uncircumcision, and by faith only, and received the seal of circumcision, as a token of the covenant, (Gen. xvii. 11.) after he was justified;

iv.

11.
. εις το ειναι αυτον πατέρα, &c.

“That he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also:"

That is, in order that he might be the Spiritual Father, and Federal Head, of the believing Gentiles; so that they also might become interested in the Covenant, incorporated into the Church and People of God, and entitled to Justification on the same favourable terms of faith only:

* Eadem res dicitur onpelov, quatenus declarat justitiam ex fide quæ erat in Abraham ante circumcisionem; et oppayıs, quatenus exemplo Abrahæ omnibus credentibus promittebatur justitia ex fide sine circumcisione. Erasmus.

D

iv. 12. και πατερα περιτομής, τους εκ εκ περιτομής μονον, &c.

"And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised:"

That is, in order also that he might be a Spiritual Father to the Jews; to those of them I mean, who are not only his seed according to the flesh, but followers also and imitators of his faith.

AND this leads him to consider the second prejudice, viz. That the Gentiles, as not being Abraham's seed, could not be entitled to the promises. With respect to this he observes, that the great promise, of the Heavenly inheritance, made to Abraham and his seed, did not rest at all upon the Law, including the ordinance of circumcision; so as to constitute those only heirs, who were Abraham's children according to the flesh; but it rested upon the righteousness of faith; so as to constitute those the true children of Abraham,

interested in the blessing, who follow the example of the faith of Abraham.

8

iv. 13. & γαρ δια νομα ή επαγγελια τῳ Αβρααμ, &c.

"For the Promise that he should be the heir of the world, was not to Abraham, or to his seed, through the Law, but through the righteousness of faith:"

FOR if the inheritance is to be made dependent, (as the Jews would have it) upon the Law, and confined to Israel according to the flesh; then is the faith of God ( misis) made void, the promise of none effect, and the Covenant confirmed before of God in Christ, (see Gal. iii. 17.) disannulled, by the disinheriting of the spiritual seed: nay more, the Promise would absolutely come to nothing, and none would inherit; inasmuch as "the Law worketh wrath:" because none could fulfil the condition, of perfect unsinning obedience.

oi

iv. 14, 15. ει γαρ οἱ εκ νομε κληρονομοι, &c.

"For if they which are of the Law be heirs, faith

is made void, and the promise made of

none effect; because the Law worketh wrath."

WHEREFORE the inheritance is suspended on the condition of faith, in order that it might be of free grace; and so the promise might be secured to all the seed of Abraham; to all the Spiritual seed, I mean; not of the Jews only, but of the Gentiles also; for all these, by faith in Christ Jesus, are Abraham's seed, and heirs according to the promise. (See Gal. iii. 26. 29.)

iv. 16. δια τετο εκ πίσεως, &c.

"Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Law; but to that also which is of the faith of Abraham, who is the Father of us all."

So that not only the manner of Abraham's justification, viz. in uncircumcision, indicates the claim of the Gentiles to the Gospel justification, and acceptance with God; but the very promise itself made to that Patriarch, completely estab

8 a

of

iv. 17. καθως γεγραπται, &c.

"As it is written, I have made thee a Father many nations." nations." (See Gen. xvii. 4, 5.)

AND thus it has appeared, that the course of the argument in this 4th Chapter, bears full upon two of the points assigned as the subject of this Epistle: viz.

1. To shew the inefficacy of the Law to Justification and Salvation:

2. To confirm the right of the Gentiles, through faith in Jesus Christ.

CHAPTER V.

CONSIDERING himself as having now sufficiently established these two points *;

* That he considers himself as having sufficiently established the efficacy of the Gospel to Justification, and the ex