Jamieson, Fausset & Brown

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

“Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up. GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF.”

For we maintain that a man is justified by faith apart from works of the law.

“This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that. manifestly and entirely excludes "boasting"; and this is the best evidence of its truth. Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.”

Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,

“Is he the God of the Jews only? &c.--The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore…”

Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.

“(3) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin,"…”

What then shall we say that Abraham, our forefather, has discovered? If Abraham was indeed justified by works, he had something to boast about, but not before God.

“What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."”

And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works: “Blessed are they whose lawless acts are forgiven, whose sins are covered.

“Saying, Blessed, &c.-- (Ps 32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.”

For if those who live by the law are heirs, faith is useless and the promise is worthless,

“For if they which are of the law be heirs--If the blessing is to be earned by obedience to the law. faith is made void--the whole divine method is subverted.”

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, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent…”

As it is written: “I have made you a father of many nations.”

“What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles.”

Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.”

“Who against hope--when no ground for hope appeared. believed in hope--that is, cherished the believing expectation. that he might become the father of many nations, according to that which was spoken, So shall thy seed be--that is, Such "as the stars of heaven," Ge 15:5.”

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

“And therefore it was imputed, &c.--"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."”

Now the words “it was credited to him” were written not only for Abraham, but also for us, to whom righteousness will be credited—for us who believe in Him who…

“Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.”

Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,

“Therefore being--"having been." justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men…”

Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die.

“(To make the "righteous" and the "good" man here to mean the same person, and the whole sense to be that "though rare, the case may occur, of one making a sacrifice of life for a worthy character" [as CALVIN, BEZA, FRITZSCHE, JOWETT], is extremely…”

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

“But God commendeth--"setteth off," "displayeth"--in glorious contrast with all that men will do for each other. his love toward us, in that, while we were yet sinners--that is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners,"…”

Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

“And not only so, but we also joy--rather, "glory." in God through our Lord Jesus Christ, by--"through" whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Ro 5:10 and in 2Co 5:18, 19.”

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--that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.”

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.

“"This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD].”

But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that…

“By "the free gift" is meant (as in Ro 5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear…”

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, so is the gift--"Another point of contrast may be mentioned." for the judgment--"sentence." was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."”

For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive an abundance of grace and of the gift…

“Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life."”

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

“But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Ro 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so…”

For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

“Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [ALFORD, &c.], is completely avoided.”

so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

“(2) What is called original sin--or that depraved tendency to evil with which every child of Adam comes into the world--is not formally treated of in this section (and even in the seventh chapter, it is rather its nature and operation than its connection with…”

What then shall we say? Shall we continue in sin so that grace may increase?

“What, &c.--The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?"”