Romans 4:5 But to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness. The first sound of these words is startling. What! is it, then, the idle or the vicious person, he that does nothing or nothing that is good, and merely has faith or belief, who is to be treated as righteous? And is God the justifier, not of the godly, but of the ungodly? A moment's examination of the words will show that the apostle never entertained the sentiments which at first sight they appear to exhibit. 1. The very expression, "His faith is counted for righteousness," intimates that righteousness is essentially worthy and acceptable. If faith is received in the stead of righteousness, then surely righteousness is of as much value, at least, as that which is accepted in its place. If righteousness be the debt which man owes to God, and it pleases God, in consideration of man's failure, to take his faith as an equivalent, it is clear that righteousness, the debt, is even of more value than faith, which is taken, in kindness and pity, as an equivalent. And a clue is here put into our hands by following which, with the context to aid us, we shall no doubt be guided to a satisfactory interpretation, and a clear result. 2. "His faith is counted for righteousness." But what righteousness? The righteousness which ought to have been; which is due; which is not paid. He who "worketh not" owes long arrears of righteousness; he has been a sinful man; he is a debtor to a large amount. But when he turns away from sin, and believes heartily and truly on God, then his faith, which is a pledge of future righteousness, is graciously credited to him for those long arrears, and the debt remains no more against him. "By grace are we saved through faith." The single consideration, then, that it is past righteousness which is intended in the text, lights it up at once with a holy, and cheering, and satisfying light. 3. And that this consideration is introduced, not only allowably but necessarily, appears from the context (vers. 6-8). To impute righteousness without works is evidently synonymous with forgiveness of sin; it is to treat one who has not worked as if he had worked. But then there is a condition — faith, which, working by love, produces henceforth the fruits of righteousness. So the imputation of righteousness without works, or the non-imputation of sin, is by no means a dispensation from future righteousness, but exactly the contrary. This is the doctrine of St. James, as well as of St. Paul; the doctrine of our Saviour and of His most touching parable of the prodigal son; and is the doctrine not only of the New Testament, but of the Old. Abraham, before he knew and believed in God, was not the righteous man that he was after he believed in Him; and his faith was counted to him for righteousness; his past sins were forgiven. Since Jesus came and died, there is a louder call to repentance and a stronger array of motives, and a more general justification. A sincere and earnest faith in Him will move, if anything can move, the heart to love and gratitude, and the life to duty. And the heart being thus moved to love and gratitude, and the life to duty, past sin is forgiven, the ungodly is justified, and faith is counted for righteousness; not, surely, because this powerfully moving faith dispenses with righteousness, or is above righteousness, but because it moves to it and secures it. (F. W. P. Greenwood, D. D.) Parallel Verses KJV: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. |
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