Römer 4:23

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.

In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, Rom 4:11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The accounts we have of the Old Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (Co1 10:11) for our learning, Rom 15:4. And this particularly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation, - for us also, that are man and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ, - for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, today, and for ever. His application of it is but short. Only we may observe, I. Our common privilege; it shall be imputed to us, that is, righteousness shall. The gospel way of justification is by an imputed righteousness, mellei logizesthai - it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of…