Adam Clarke

“There is no fear of God before their eyes.”

“There is no fear of God before their eyes - This completes their bad character; they are downright atheists, at least practically such. They fear not God’s judgments, although his eye is upon them in their evil ways.”

Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.

“Therefore, by the deeds of the law - On the score of obedience to this moral law, there shall no flesh, ου πασα σαρξ, no human being, be justified; none can be accepted in the sight of God. And why?”

And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,

“Even the righteousness of God - That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its…”

and are justified freely by His grace through the redemption that is in Christ Jesus.

“Being justified freely by his grace - So far from being able to attain the glory of God by their obedience, they are all guilty: and, to be saved, must be freely pardoned by God’s grace; which is shown to them who believe, through the…”

He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.

“To declare, I say, at this time - To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the…”

since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

“Seeing it is one God - επιπερ εις ο θεος. This has been rendered, Seeing God is one. It however makes little difference in the sense: the apostle’s meaning most evidently is, it is one and the same God who made both Jews and Gentiles…”

If Abraham was indeed justified by works, he had something to boast about, but not before God.

“For if Abraham were justified by works - The Jew proceeds: - I conclude, therefore, that Abraham was justified by works, or by his obedience to this law of circumcision; and, consequently, he has cause for glorying, καυχημα, to exult in something which he has…”

Now the wages of the worker are not credited as a gift, but as an obligation.

“Now to him that worketh is the reward not reckoned of grace, but of debt - Therefore, if Abraham had been justified by works, the blessings he received would have been given to him as a reward for those works, and consequently his believing could…”

In what context was it credited? Was it after his circumcision, or before? It was not after, but before.

“How was it then reckoned? - In what circumstances was Abraham when this blessing was bestowed upon him? When he was circumcised, or before?”

And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before…

“And the father of circumcision - He is also the head and representative of all the circumcision of all the Jews who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for…”

Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but…

“Therefore it is of faith, that it might be by grace - On this account the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed - to…”

This is why “it was credited to him as righteousness.”

“And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: “For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness…”

but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead.

“But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham.”

through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God.

“By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne…”

perseverance, character; and character, hope.

“And patience, experience - Δὀκιμεν, Full proof, by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God.”

For at just the right time, while we were still powerless, Christ died for the ungodly.

“For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it.”

But God proves His love for us in this: While we were still sinners, Christ died for us.

“But God commendeth his love, etc. - συνιστησι· God hath set this act of infinite mercy in the most conspicuous light, so as to recommend it to the notice and admiration of all.”

For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through…

“For if, when we were enemies - See under Rom 5:6 (note). We were reconciled - The enmity existing before rendered the reconciliation necessary. In every human heart there is a measure of enmity to holiness, and, consequently to the author of it.”

Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.

“Wherefore, as by one man sin entered into the world - From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove that, as all mankind stood in need of the grace of God in Christ to redeem them…”

For sin was in the world before the law was given; but sin is not taken into account when there is no law.

“For until the law sin was in the world - As death reigned from Adam to Moses, so also did sin.”

Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.

“Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: - 1. That sin was in the world from Adam to Moses. 2.”

Again, the gift is not like the result of the one man’s sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification.

“And not as it was by one that sinned - That is, the judicial act that followed Adam’s sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offense alone, and terminated in condemnation; but the…”

So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.

“Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι’ ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης; which literally rendered stands thus…”

Certainly not! How can we who died to sin live in it any longer?

“God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned!”

We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may…

“We are buried with him by baptism into death - It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and…”