John Wesley

Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.

“Circumcision indeed profiteth - He does not say, justifies. How far it profited is shown in the third and fourth chapters. Thy circumcision is become uncircumcision - is so already in effect.”

No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code.

“But he is a Jew - That is, one of God's people. Who is one inwardly - In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deut. xxx, 6; the putting away all inward impurity.”

Much in every way. First of all, they have been entrusted with the very words of God.

“Chiefly in that they were intrusted with the oracles of God - The scriptures, in which are so great and precious promises. Other prerogatives will follow, chap. ix, 4-5. St.”

Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”

“But, it may be farther objected, if our unrighteousness be subservient to God's glory, is it not unjust in him to punish us for it? I speak as a man - As human weakness would be apt to speak.”

Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!

“Whose condemnation is just - The condemnation of all who either speak or act in this manner. So the apostle absolutely denies the lawfulness of " doing evil," any evil, "that good may come."”

As it is written: “There is no one righteous, not even one.

“As it is written - That all men are under sin appears from the vices which have raged in all ages. St.”

“Their throats are open graves; their tongues practice deceit.” “The venom of vipers is on their lips.”

“Their throat - Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith.”

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

“And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith.”

But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets.

“But now the righteousness of God - That is, the manner of becoming righteous which God hath appointed. Without the law - Without that previous obedience which the law requires; without reference to the law, or dependence on it. Is manifested - In the gospel.”

for all have sinned and fall short of the glory of God,

“For all have sinned - In Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful actions.”

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

“By his grace - Not their own righteousness or works. Through the redemption - The price Christ has paid.”

God presented Him as the atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.

“But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain.”

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.

“That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus.”

Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.

“Where is the boasting then of the Jew against the gentile? Nay - This would have left room for boasting.”

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

“We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.”

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

“We establish the law - Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.”

For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”

“Abraham believed God - That promise of God concerning the numerousness of his seed, Gen. xv, 5, 7; but especially the promise concerning Christ, Gen. xii, 3, through whom all nations should be blessed.”

However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness.

“But to him that worketh not - It being impossible he should without faith. But believeth, his faith is imputed to him for righteousness - Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or…”

And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:

“So David also - David is fitly introduced after Abraham, because be also received and delivered down the promise. Affirmeth - A man is justified by faith alone, and not by works.”

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

“Not in circumcision - Not after he was circumcised; for he was justified before Ishmael was born, Gen. xv, 1-21; but he was not circumcised till Ishmael was thirteen years old, Gen. xvii, 25.”

For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith.

“The promise, that he should be the heir of the world - Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly.”

because the law brings wrath. And where there is no law, there is no transgression.

“Because the law - Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh…”

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 - The blessing. Is of faith, that it might be of grace - That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not…”

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

“The Apostle shows the power and excellence of that faith to which he ascribes justification. Who against hope - Against all probability, believed and hoped in the promise.”

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

“Who raised up Jesus from the dead - As he did in a manner both Abraham and Sarah. If we believe on him who raised up Jesus - God the Father therefore is the proper object of justifying faith. It is observable, that St.”