of obtaining righteousness is described, which is ever the same with regard to all; and it is what
belonged to the common father of the faithful, on whom the eyes of all ought to be fixed.
If then we would make a right and proper use of sacred histories, we must remember so to use
them as to draw from them sound doctrine. They instruct us, in some parts, how to frame our life;
in others, how to strengthen faith; and then, how we are to be stirred up to serve the Lord. In forming
our life, the example of the saints may be useful; and we may learn from them sobriety, chastity,
love, patience, moderation, contempt of the world, and other virtues. What will serve to confirm
faith is the help which God ever gave them, the protection which brought comfort in adversities,
and the paternal care which he ever exercised over them. The judgments of God, and the punishments
inflicted on the wicked, will also aid us, provided they fill us with that fear which imbues the heart
with reverence and devotion.
But by saying, not on his account only, he seems to intimate, that it was written partly for his
sake. Hence some think, that what Abraham obtained by faith was commemorated to his praise,
because the Lord will have his servants to be forever remembered, according to what Solomon
says, that their name will be blessed. (Proverbs 10:7.) But what if you take the words, not on his
account only, in a simpler form, as though it were some singular privilege, not fit to be made an
example of, but yet suitable to teach us, who must be justified in the same manner? This certainly
would be a more appropriate sense.
24.Who believe on him, etc. I have already reminded you of the design of those periphrastic
expressions: Paul introduced them, that he might, according to what the passages may require,
describe in various ways the real character of faith — of which the resurrection of Christ is not the
smallest part; for it is the ground of our hope as to eternal life. Had he said only, that we believe
in God, it could not have been so readily learnt how this could serve to obtain righteousness; but
when Christ comes forth and presents to us in his own resurrection a sure pledge of life, it then
appears evident from what fountain the imputation of righteousness flows.
25.Who was delivered for our offences,^150 etc. He expands and illustrates more at large the
doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds
directed to Christ, but also to have it distinctly made known how he attained salvation for us. And
though Scripture, when it treats of our salvation, dwells especially on the death of Christ, yet the
Apostle now proceeds farther: for as his purpose was more explicitly to set forth the cause of our
salvation, he mentions its two parts; and says, first, that our sins were expiated by the death of
Christ, — and secondly, that by his resurrection was obtained our righteousness. But the meaning
(^150) It is μ μ , “for our offenses,” and μ , “for our justification.” The preposition , has here clearly two
meanings: the first signifies the reason why, and the second, the end for which. How is this to be known? By the character of
the sentence, and by what is taught elsewhere. For, to which Johnson attaches forty meanings, is commonly understood here as
having a different sense, and this is sufficiently indicated by what is connected with it. But in case a doubt arises, we have only
to consult other passages in which the subject is handled.
Take the first instance — “for our offenses.” There are those who say that here means because of, or, on account of; and
this, in order to evade the idea of a propitiation. The preposition, no doubt, has this sense; but is this its sense here? If the sentence
itself be deemed insufficient to determine the question, (though to a plain reader it is,) let us see what is said elsewhere of Christ’s
death in connection with our sins or offenses. He himself said, that he came “to give his life a ransom ( — a redeeming price)
for many,” Matthew 20:28. It is said, that he “gave himself a ransom ( — a redeeming price for another) for all,” 1 Timothy
2:6. It is expressly declared, that “Christ was once offered to bear the sins of many,” Hebrews 9:28. And more to the purpose
still, if possible, is the testimony of John, when he says that Christ “is the propitiation ( μ — expiation) for our sins,” 1 John
2:2. Now, can it be that we can give any other meaning to the text, than that God delivered his Son as a sacrifice for our offenses?
This is the doctrine of Scripture throughout. — Ed.