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; (25) Who was delivered for our offenses, and was raised again for our justification.
The Apostle makes a very blessed conclusion of this Chapter, by taking into the account, the whole Church; and telling the people, that the occasion of this record, was not so much to aggrandize the great father of the faithful, as it was to encourage all his followers in faith, to imitate his example. Paul elsewhere very blessedly saith, in confirmation of the same truth, that they which are of faith are blessed with faithful Abraham, Galatians 3:9. And, beyond all doubt, notwithstanding all that is said of this venerable Patriarch, in commendation of his faith; (and too much cannot be said) the humblest and poorest believer is equally interested in all the blessings of Christ, in right of redemption. And for this plain reason. All is God's gift, not man's worth. The Patriarch had no more faith than what was given him. Hence all he had he owed to the Lord, And all the Lord's children do the same. Christ is the alone object of faith, the Author and Finisher of faith. And by Him all that believe, whether strong in faith, or weak in faith, are justified from all things, Acts 8:39
I said in the former part of this Chapter, that we should find occasion in the close of it, to make observation of the righteousness itself by which Abraham was justified, that it might be placed in a clear point of view, and upon its proper basis. And it will be proper to notice it here. Much is said in this Chapter, and in other parts of Scripture, of Abraham's faith, and that it was imputed to him for righteousness. But perhaps it is not so generally understood, as the Importance of the subject requires, what was imputed to Abraham for righteousness. Not his faith surely; for, had this been the case, Abraham's faith would have had the merit of works, even the work of faith. And this would have been to have given glory to the creature. A thing in itself impossible. And indeed faith, which is the gift of God, and not of a man's own creating, hath but one office, namely, to receive what is offered to faith, and this given freely of God to his people. It cannot therefore be the faith of Abraham that became his righteousness by imputation. And, moreover, the Apostle saith in those verses, that it shall be imputed to us also, if we believe on him that raised up Jesus our Lord from the dead. What shall be imputed to us ? Not Abraham's faith surely. And yet this must be the sense of the words, if Abraham's faith, and not the great object of that faith, be the thing intended by the expression. Very evident then therefore it is, that Christ all along, and his justifying righteousness, is what is spoken of as imputed to Abraham, and that the Patriarch was considered as righteous before God, in the perfect righteousness of God his Savior; and the faith of Abraham was looking wholly to Christ as his justification, and this became the sole means of his acceptance with God, while the ardency of his faith, and belief in it, gave him a great blessedness of enjoyment.
If I detain the Reader a moment longer over these verses, it shall only be to observe the sweetness of what is said in the close of the chapter, that Christ was delivered for our offences, and was raised again for our justification. Reader! I cannot implore a greater mercy, both for myself and you, than that the blessedness of this scripture may be a living principle of constant joy and peace in our hearts from the power of the Holy Ghost. There is no guilt left upon the conscience when delivered from the curse of the law of Christ on the cross, acting as our Surety and Representative. And there can be no condemnation to his people where sin is done away, in that Christ arose from the dead for our justification. For where righteousness in Christ is imputed to his people, sin can no more be charged upon the conscience. So that both in the death and resurrection of Jesus, the safety of the Lord's people is secure. There can be no separation from Christ, and consequently no interruption to a perpetual justification in him. He hath wrought out, and brought in, an everlasting righteousness, which is unto all and upon all that believe. Hence, as the Apostle elsewhere blessedly concludes, there is now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit, Romans 8:1.