4 Having proved it by argument, he now proves by example, and such example as must have greater weight with the Jews than any other.

1. That justification is by faith:
2. That it is free for the gentiles.

4:1 That our father Abraham hath found - Acceptance with God.According to the flesh - That is, by works.

4:2 The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.

4:3 Abraham believed God - That promise of God concerning the numerousness of his seed, Gen 15:5, Gen 15:7; but especially the promise concerning Christ, Gen 12:3, through whom all nations should be blessed. And it was imputed to him for righteousness - God accepted him as if he had been altogether righteous. Gen 15:6.

4:4 Now to him that worketh - All that the law requires, the reward is no favour, but an absolute debt.These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding, and must affect every individual person.

4:5 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, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice ; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified,it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.

4:6 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. Without works - That is, without regard to any former good works supposed to have been done by him.

4:7 Happy are they whose sins are covered - With the veil of divine mercy. If there be indeed such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours! Psa 32:1-2.

12 

12:1 He said to his disciples first - But afterward Luk 12:54 to all the people. Mat 16:6.

12:3  Mat 10:27.

12:4 But I say to you, Fear not - Let not the fear of man make you act the hypocrite, or conceal any thing which I have commissioned you to publish.

12:5 Fear him who hath power to cast into hell - Even to his peculiar friends, Christ gives this direction. Therefore the fearing of God as having power to cast into hell, is to be pressed even on true believers.

12:6 Are not five sparrows - But trust as well as fear him.

12:7  Mat 10:30.