22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 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; (Romans 4:22-24 KJV)
William Burkitt’s Commentary
Apostle Paul 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 to us, assuring 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 as 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 Jesus from the dead.
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 to 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 by 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 is 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 a 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 to 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.