For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” Now to him who works, the reward is not counted as grace, but as something owed. But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
“Blessed are they whose iniquities are forgiven, whose sins are covered.
Blessed is the man whom the Lord will by no means charge with sin.”
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them. He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham and to his offspring that he should be heir of the world wasn’t through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. For the law produces wrath, for where there is no law, neither is there disobedience. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. Besides hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.” Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb. Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God, and being fully assured that what he had promised, he was also able to perform. Therefore it also was “credited to him for righteousness.” Now it was not written that it was accounted to him for his sake alone, but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, who was delivered up for our trespasses, and was raised for our justification.
John Calvin 1540 · Public Domain On vv3, 4, 5, 6, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25 3. For what saith the Scripture? This is a…
3. For what saith the Scripture? This is a proof of the minor proposition, or of what he assumed, when he denied that Abraham had any ground for glorying: for if Abraham was justified, because he embraced, by faith, the bountiful mercy of God, it follows, that he had nothing to glory in; for he brought nothing of his own, except a confession of his misery, which is a solicitation for mercy. He, indeed, takes it as granted, that the righteousness of faith is the refuge, and, as it were, the asylum of the sinner, who is destitute of works. For if there be any righteousness by the law or by works, it must be in men themselves; but by faith they derive from another what is wanting in themselves; and hence the righteousness of faith is rightly called imputative.
The passage, which is quoted, is taken from Genesis 15:6; in which the word believe is not to be confined to any particular expression, but it refers to the whole covenant of salvation, and the grace of adoption, which Abraham apprehended by faith. There is, indeed, mentioned there the promise of a future seed; but it was grounded on gratuitous adoption: and it ought to be observed, that salvation without the grace of God is not promised, nor God’s grace without salvation; and again, that we are not called to the grace of God nor to the hope of salvation, without having righteousness offered to us.
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Taking this view, we cannot but see that those understand not the principles of theology, who think that this testimony recorded by Moses, is drawn aside from its obvious meaning by Paul: for as there is a particular promise there stated, they understand that he acted rightly and faithfully in believing it, and was so far approved by God. But they are in this mistaken; first, because they have not considered that believing extends to the whole context, and ought not to be confined to one clause. But the principal mistake is, that they begin not with the testimony of God’s favor. But God gave this, to make Abraham more assured of his adoption and paternal favor; and included in this was eternal salvation by Christ. Hence Abraham, by believing, embraced nothing but the favor offered to him, being persuaded that it would not be void. Since this was imputed to him for righteousness, it follows, that he was not otherwise just, than as one trusting in God’s goodness, and venturing to hope for all things from him. Moses does not, indeed, tell us what men thought of him, but how he was accounted before the tribunal of God. Abraham then laid hold on the benignity of God offered to him in the promise, through which he understood that righteousness was communicated to him. It is necessary, in order to form an opinion of righteousness, to understand this relation between the promise and faith; for there is in this respect the same connection between God and us, as there is, according to the lawyers, between the giver and the person to whom any thing is given, (datorem et donatarium — the donor and the donee:) for we can no otherwise attain righteousness, than as it is brought to us, as it were, by the promise of the gospel; and we realize its possession by faith.
How to reconcile what James says, which seems somewhat contrary to this view I have already explained, and intend to explain more fully, when I come, if the Lord will permit, to expound that Epistle.
Only let us remember this, — that those to whom righteousness is imputed, are justified; since these two things are mentioned by Paul as being the same. We hence conclude that the question is not, what men are in themselves, but how God regards them; not that purity of conscience and integrity of life are to be separated from the gratuitous favor of God; but that when the reason is asked, why God loves us and owns us as just, it is necessary that Christ should come forth as one who clothes us with his own righteousness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 4, 5, 6, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 23, 25 A confirmation of the proposition: Abraham was justified by…
A confirmation of the proposition: Abraham was justified by imputation of faith, therefore freely without any respect of his works.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–25 3 For what saith the scripture? Abraham believed God,…
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Ver. 3. Abraham believed God] Latomus of Louvain was not ashamed to write that there was no other faith in Abraham than what was in Cicero. And yet our Saviour saith, Abraham saw my day and rejoiced; so did Cicero never. Another wrote an apology for Cicero, and would needs prove him to have been a pious and penitent person, because in one place he hath these words, Reprehendo peccata mea, quod Pompeio confisus, eiusque partes secutus fuerim. A poor proof: Hoc argumentum tam facile diluitur, quam vulpes comest pyrum. (Joh. Manl.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25 The scripture referred to is in Gen 15:6. The…
The scripture referred to is in Gen 15:6. The apostle a little varies the words; in Genesis it is he believed in God, but here he believed God: again, in Genesis it is expressed actively, he counted it to him for righteousness; but here passively, it was counted to him for righteousness. The answer is, That the apostle in both followed the Septuagint, which was then more in use than the Hebrew text; and both are capable of an easy reconciliation, the difference being more in sound than in sense.
Abraham believed God; i.e. the promises of God: that he would be his shield and exceeding great reward, Gen 15:1; that he would give him an heir of his body, Gen 15:4; that he would multiply his seed, Gen 15:5, whereby he understood not only his fleshly seed, but also the Messiah, the Saviour of the world, which was come of his loins; He took on him the seed of Abraham, Heb 2:16. And besides these promises in Gen 15:1-21, he believed that promise which was made him, Gen 12:3, That in him and his seed all families of the earth should be blessed. That in these promises the Messiah is understood, is evident from Gal 3:8,16; and that Abraham had an eye to him is evident, without exception, from Joh 8:56.
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It was counted unto him for righteousness; i.e. he was justified thereby: to have faith imputed for righteousness, and to be justified by faith, is the same thing. Faith is not our righteousness materially, but objectively and organically, as it apprehends and implies the righteousness of Christ, which is the matter of our justification. Our adversaries the papists oppose the imputation of Christ’s righteousness to us; they cavil at the very word, and call it putative righteousness: and yet the apostle useth the word ten times in this chapter, and in the same sense that word ten times in this chapter, and in the same sense that we take it. But how shall we reconcile our apostle with St. James, about the manner of Abraham’s justification: he says expressly, Jam 2:21, that Abraham our father was justified by works, when he offered his son Isaac; and thence he infers, Rom 4:24, that by works a man is justified, and not by faith only. They are easily reconciled, forasmuch as the one discourseth of the cause of our justification before God; the other, of the signs of justification before men. The one speaks of the imputation of righteousness; the other, of the declaration of righteousness. The one speaks of the office of faith; the other, of the quality of faith. The one speaks of the justification of the person; the other, of the faith of that person. The one speaks of Abraham to be justified; the other, of Abraham already justified.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 6, 9, 11, 13, 14, 15, 16, 17, 18, 22, 25 Observe here, 1. The account which the scripture gives…
Observe here, 1. The account which the scripture gives of Abraham’s justification; it was by faith alone; He believed God and was accounted to him for righteousness: That is, he firmly believed the promise of God, that he would give him a son, in whom all the families of the earth should be blessed. And by means of his faith, he was reckoned or esteemed righteous before God, and not by means of his works.
Observe, 2. The apostle’s argument, to prove that Abraham was justified by faith, and not by works; had he works of perfect holiness, then in strict justice a reward might have been expected by him as a due debt, and not given him in a way of grace and favour. For to him that worketh, that is, with a design and intent to obtain justification by his works, is the reward reckoned not of grace, but of debt; he having performed all that was required, in order to his being righteous before God. But to him that worketh not; that is, who worketh not to the intent and end forementioned; namely to procure justification by working, but seeks that in a way of believing; his faith is counted for righteousness. To him that worketh not, but believeth, &c. We must not understand it absolutely; for he that believeth, worketh: But, secundum quid, after a sort, he is said not to work; because he worketh not with a design to stand righteous before God by his works.
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Again, by him that worketh not, we are not to understand an idle, lazy believer that takes no care of he duties of obedience; no, an idle faith is an ineffectual faith, and can never be a saving faith: But the meaning is, he worketh not in a law sense, to the ends and intentions of the first covenant, to make up a righteousness by the law, and seeing all his endeavours to obey the law-sense not to work, because he doth not work so as to answer the purpose and end of the law, which accepts of nothing short of perfect and complete obedience. And whereas it is here said, That God justifieth the ungodly; the meaning is, such as have been ungodly, not such as continue so.
The apostle describes the temper and frame of their hearts and lives before justification, and not after it; as it found them, not as it leaves them. True, Christ justifies the ungodly, yet such as continue ungodly are not justified by him: We must bring credential from our sanctification, to bear witness to the truth of our justification.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv9, 17, 23 St. Paul observes in this paragraph when and why…
St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.
I. It was before he was circumcised, Rom 4:10. His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (Rom 4:9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision: -
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1. That circumcision might be a seal of the righteousness of faith, Rom 4:11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, etc. Now we may hence observe, (1.) The nature of sacraments in general: they are signs and seals - signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people. (2.) The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be, [1.] A sign - a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Rom 10:6), and it refers to an Old Testament promise, Deu 30:12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.
2. That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen 4:20, Gen 4:21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed. (1.) The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luk 19:9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col 3:11; Gal 5:6. (2.) The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.
II. It was before the giving of the law, Rom 4:13-16. The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal 3:17, Gal 3:18. Now observe,
1. What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen 12:3), In thee shall all the families of the earth be blessed.
2. How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb 11:8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Rom 4:14, Rom 4:15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Rom 4:15. The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.
3. Why the promise was made to him by faith; for three reasons, Rom 4:16. (1.) That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise. (2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, Sa2 23:5. (3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Rom 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (Rom 4:17) he refers us to Gen 17:5, where the reason of the change of his name from Abram - a high father, to Abraham - the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. - Maimonides.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–23 For what saith the Scripture?.... This answers to "what…
For what saith the Scripture?.... This answers to "what is that which is written" (c)? or what does the Scripture say? which is a way of speaking used by the Jews, when anything is proposed, which seems contrary to Scripture, as here justification by works does. A testimony from Scripture is here produced, proving that Abraham was justified by faith, and not by works: the place referred to is Gen 15:6;
Abraham believed God; the object of his faith and trust were not his riches, nor his righteousness, but Jehovah, the Son of God, the second person in the Trinity, styled in Gen 15:1, "the Word of the Lord", the essential Word of God, and called his "shield", and "exceeding great reward"; characters which are very applicable to Christ: and this faith of his in the Lord was not a mere assent to the promise of God, but a fiducial act of faith in him; and was not merely concerned with temporal, but with spiritual things, and particularly about Christ the promised seed:
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and it was counted to him for righteousness, the meaning of which is not, that Abraham imputed righteousness to God, or celebrated his righteousness and faithfulness, as some; or that the world reckoned Abraham a righteous person, as others; but that God reckoned him righteous, or imputed it to him for righteousness: and the question is, what the it is which was counted to him for righteousness? and that this is to be understood, , "concerning faith", as R. Solomon Jarchi says, is out of question; for this is expressly said by the apostle, Rom 4:9. The only one is, whether it means the grace of faith by which he believed; or the object of faith on which he believed, and with which his faith was conversant: not the former, for that is not righteousness, nor accounted so; but is distinguished from it, and is that by which a person receives and lays hold on righteousness; besides, whatever may be alleged in favour of the imputation of Abraham's faith to himself for righteousness, it can never be thought to be imputed to others on that account; whereas the very selfsame it is imputed to others also; see Rom 4:24; it remains then that it was the promised seed, the Messiah, and his righteousness, which Abraham, by faith, looked unto, and believed in, that was made unto him righteousness by imputation. Now since so great and good a man as Abraham was not justified by works, but by faith in the righteousness of the Messiah, it follows, that none of his sons, nor any other person whatever, ought to seek for, or expect to be justified in any other way.
(c) T. Bab. Beracot, fol. 5. 1. & 15. 2. & passim.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 23, 24, 25 Abraham believed God - That promise of God concerning…
Abraham believed God - That promise of God concerning the numerousness of his seed, Gen. xv, 5, 7; but especially the promise concerning Christ, Gen. xii, 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. xv, 6.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 25 Verse 3. For, what saith the Scripture?] The Scriptural…
Verse 3. For, what saith the Scripture?] The Scriptural account of this transaction, Ge 15:6, is decisive; for there it is said, Abraham believed God, and it was counted, ελογισθη, it was reckoned to him for righteousness, ειςδικαιοσυνην, for justification.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 6, 9, 11, 16, 18, 23 Rom 4:3. For what saith the Scripture? — What…
Rom 4:3. For what saith the Scripture? — What is Moses’s account of this matter? Abraham believed God — Namely, that promise of God, recorded Gen 15:5, that he should have a seed numerous as the stars. As also the promise concerning Christ, mentioned Gen 12:3, through whom all nations should be blessed. “The apostle mentions only this one instance of Abraham’s faith, because Moses had said of it in particular, that it was counted to him for righteousness. But we must not, on that account, think it the only act of faith that was so counted to him. He had an habitual disposition to believe and obey God, founded on just conceptions of his being and attributes. And he began to exercise it when God first called him to leave his native country. For by faith he went out, not knowing whither he went, Heb 11:8. The same faith he exercised through the whole course of his life; acting on every occasion as one will do whose mind is filled with a present sense of Deity. Of this the instance mentioned by the apostle is a great example. For, in the eightieth year of his age, when Sarah was seventy years old, he believed what God told him concerning the numerousness of his seed, though it was at that time contrary to the ordinary course of nature: nay, he continued to believe it from that time forth, for the space of twenty years, during which no child was given him: see on Rom 4:17. At length, in the hundredth year of his age, the son so long promised was born. But mark what happened! When this son, to whom all the promises were limited, became fourteen years old, God commanded Abraham to offer him up as a burnt-offering; and he, without hesitation, obeyed; firmly believing that, after he was burnt to ashes on the altar, God would raise him from the dead, Heb 11:19. By this and other instances, Abraham became so remarkable for his faith, that God, by a covenant, constituted him the father of all believers.” And it was counted to him for righteousness — So our translators have very properly rendered the Greek phrase here, and Gal 3:6, for the original word, ελογισθη, signifies to state, and sum up an account; also, to put a value upon a thing, Rom 8:18. The word count includes both meanings. The sense is, God accepted Abraham as if he had been altogether righteous: or, this his faith was accounted by God his gospel righteousness, as being the performance of the condition the gospel requires, in order to justification. See on Rom 3:28. “But neither here, nor Gal 3:6, is it said that Christ’s righteousness was counted to Abraham. In both passages, the expression is, Abraham believed God, and it, namely, his believing God, was counted to him for righteousness; and Rom 4:9, of this chapter, we say that faith was counted to him for righteousness: so also Gen 15:6. Further, as it is nowhere said in Scripture that Christ’s righteousness was imputed to Abraham, so neither is it said anywhere that Christ’s righteousness is imputed to believers. In short, the uniform doctrine of the Scripture is, that the believer’s faith is counted to him for righteousness, by the mere grace or favour of God, through Jesus Christ; that is, on account of what Christ hath done to procure that favour for them. This is very different from the doctrine of those who hold that by having faith imputed, or accounted for righteousness, the believer becomes perfectly righteous; whether they mean thereby that faith is itself a perfect righteousness, or that it is the instrument of conveying to the believer the perfect righteousness of another. With respect to the first, it is not true that faith is a perfect righteousness; for if it were, justification would not be a free gift, but a debt. And with respect to the second supposition, although the perfect righteousness of another were conveyed to a sinner by faith, it would not make him perfectly righteous; because it is beyond the power of Omnipotence itself, by any means whatever, to make a person not to have sinned, who actually hath sinned. And yet, unless this is done, no believer can be perfectly righteous. On account of the perfect righteousness of another, God indeed may treat one as if he were perfectly righteous. But that is all. Nor does the Scripture carry the matter further.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–25 For what saith the Scripture? - The inspired account…
For what saith the Scripture? - The inspired account of Abraham’s justification. This account was final, and was to settle the question. This account is found in Gen 15:6.
Abraham believed God - In the Hebrew, “Abraham believed Yahweh.” The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in Rom 4:16-21. The reason why it was counted to him for righteousness was, that it was such a strong, direct, and unwavering act of confidence in the promise of God.
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And it - The word “it” here evidently refers to the act of believing It does not refer to the righteousness of another - of God, or of the Messiah; but the discussion is solely of the strong act of Abraham’s faith. which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, the strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fully expressed in Rom 4:18-22. When therefore it is said that the righteousness of Christ is accounted or imputed to us; when it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doctrine, it cannot be defended by “this” passage of Scripture.
Faith is uniformly an act of the mind. It is not a created essence which is placed within the mind. It is not a substance created independently of the soul, and placed within it by almighty power. It is not a principle, for the expression a principle of faith, is as unmeaningful as a principle of joy, or a principle of sorrow, or a principle of remorse. God promises; the man believes; and this is the whole of it.
(A principle is the “element or original cause,” out of which certain consequences arise, and to which they may be traced. And if faith be the root of all acceptable obedience, then certainly, in this sense, it is a principle. But whatever faith be, it is not here asserted that it is imputed for, or instead of, righteousness. See the note above.)
While the word “faith” is sometimes used to denote religious doctrine, or the system that is to be believed (Act 6:7; Act 15:9; Rom 1:5; Rom 10:8; Rom 16:26; Eph 3:17; Eph 4:5; 1Ti 2:7, etc.); yet, when it is used to denote that which is required of people, it always denotes an acting of the mind exercised in relation to some object, or some promise, or threatening, or declaration of some other being; see the note at Mar 16:16.
Was counted - ἐλογίσθη elogigisthē. The same word in Rom 4:22, is is rendered “it was imputed.” The word occurs frequently in the Scriptures. In the Old Testament, the verb חשׁב chaashab, which which is translated by the word λογίζομαι logizomai, means literally, “to think, to intend,” or “purpose; to imagine, invent,” or “devise; to reckon,” or “account; to esteem; to impute,” that is, to impute to a man what belongs to himself, or what “ought” to be imputed to him. It occurs only in the following places: Psa 32:2; Psa 35:4; Isa 10:7; Job 19:11; Job 33:10; Gen 16:6; Gen 38:15; 1Sa 1:13; Psa 52:4; Jer 18:18; Zec 7:10; Job 6:26; Job 19:16; Isa 13:17; 1Ki 10:21; Num 18:27, Num 18:30; Psa 88:4; Isa 40:17; Lam 4:2; Isa 40:15; Gen 31:16. I have examined all the passages, and as the result of my examination have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man what does not strictly belong to him; or of charging on him what ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring, or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times (see “Schmidius’ Concord),” and, in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be derived, therefore, from this word. Whatever is meant by it here, it evidently is declared that the act of believing is what is intended, both by Moses and by Paul.
For righteousness - In order to justification; or to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God. In reference to this we may remark,
(1) That it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance; for then it would have been a work. Faith was as much his own act, as any act of obedience to the Law.
(2) The design of the apostle was to show that by the Law, or by works, man could not be justified; Rom 3:28; Rom 4:2.
(3) Faith was not what the Law required. It demanded complete and perfect obedience; and if a man was justified by faith, it was in some other way than by the Law.
(4) As the Law did not demand this; and as faith was something different from the demand of the Law; so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit. It was not by complying with the Law. It was in a mode entirely different.
(5) In being justified by faith, it is meant, therefore, that we are treated as righteous; that we are forgiven; that we are admitted to the favor of God, and treated as his friends.
(6) In this act, faith, is a mere instrument, an antecedent, a “sine qua non,” what God has been pleased to appoint as a condition on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God; of affection for his cause and character; of reconciliation and friendship; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance.
(7) Since this is not a matter of law; since the Law could not be said to demand it; as it is on a different principle; and as the acceptance of faith, or of a believer, cannot be a matter of merit or claim, so justification is of grace, or mere favor. It is in no sense a matter of merit on our part, and thus stands distinguished entirely from justification by works, or by conformity to the Law. From beginning to end, it is, so far as we are concerned, a matter of grace. The merit by which all this is obtained, is the work of the Lord Jesus Christ, through whom this plan is proposed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in themselves ungodly; see Rom 4:5. In this place we have also evidence that faith is always substantially of the same character. In the case of Abraham it was confidence in God and his promises. All faith has the same nature, whether it be confidence in the Messiah, or in any of the divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel; see Heb. 11.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 25 For what saith the Scripture? Abraham believed God, and…
For what saith the Scripture? Abraham believed God, and it was reputed to him unto justice.[1] The Scripture, therefore, teacheth us that he became just by his faith. And as he had this faith by the grace of God, grace was the cause of his justification, and not any works without grace. And when it is said, it was reputed to him, we must not understand an imputation of being just without a true and interior justice: for to be reputed just in the sight of God, who sees the heart, and sanctifies the soul by his interior grace, is the only true justice that can make a man acceptable to God. As not to have our sins imputed in the sight of God, is to have them forgiven, and to be free from our sins. (Witham) --- Reputed, &c. By God, who reputeth nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification preceedeth from God’s free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God’s grace. (Challoner)
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[BIBLIOGRAPHY]
Et reputatum est illi ad justitiam, Greek: kai elogisthe auto eis dikaiosunen. The Greek word is sometimes translated in the Vulgate Latin, by imputare, or accepto ferre.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 9, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25 For what saith the, Scripture? Abraham believed God, and…
For what saith the, Scripture? Abraham believed God, and it--his faith.
was counted to him for righteousness-- (Gen 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Rom 4:4-5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (Joh 6:29; Jo1 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Gen 12:3; Gen 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25 3. For—He now proves from Scripture that Abraham was…
3. For—He now proves from Scripture that Abraham was justified otherwise than by works before God.
Abraham believed God—In Ur of the Chaldees, (Note Act_7:3-4,) where Abraham dwelt, the true God, as an infinite, living and holy person was but dimly recognized. Jehovah had faded to the popular view into a thin and nebulous pantheism, far in the background of the upper sky. In that cold and colourless mist, neither warming man’s heart to love nor raising it to holiness, the dim figures of the nature gods, finite, elemental powers, were visibly nearer at hand as objects of worship. Or the sun, the moon, the stars presented themselves as the highest and most definite objects on which man, forgetting God and good, could fix his dependence and worship. It was the middle stage of that terrible apostacy described in Romans i, in which men, not liking to retain God in their thoughts, were being given over to vileness. In the midst of the process a single faithful one was found to whom the Infinite could unfold himself and be in faith received. God revealed himself in his reality to Abraham, and Abraham committed himself fully and absolutely to God. A covenant and compact was formed between them of mutual fidelity, ratified with all the forms, divinely prescribed, of a treaty between man and man. (Gen_15:9-21.) Repeatedly was the firmness of Abraham’s faith put to the test by God, and completely did he stand the ordeal. Thereby did he become the founder of the Church and the father of the faithful.
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Abraham believed—Gen_15:6. In the passage of Genesis from which the quotation is made a particular act of faith exercised by Abraham is specified, but not his first justifying act of faith. Abraham believed God, surrendered himself in faith to God, as early at least as he obeyed the divine call to leave Ur of the Chaldees and migrate to the promised land. He was in a permanent state of active faith, living by faith, and of ever-flowing, consequent justification and approval from God. And this being his continuous history, any marked act of Abraham’s faith upon which the consequent justification is clearly apparent is conclusively sufficient for the apostle’s argument. The phraseology of Gen_15:6, thereby renders it a fit passage for his purpose.
For righteousness—As a sinner, Abraham’s faith, being an entire self-surrender to God, pregnant with holy obedience, was accepted in the lieu of past and perfect righteousness; so that he was accepted and held—just, as if he had never sinned.
And as of Abraham, so of every man. Acceptance, justification, the being held righteous, can be attained never by the righteousness of any one work or many works of ours; for our works benefit not God, confer nothing upon him, buy nothing of him. But it comes most freely and gratuitously upon us when we perform the unreserved act of self-surrendering faith unto God, not for the merit of that self-surrender, but because that is the only proper position for a subject of God’s mercy. (See note Rom_1:17; Rom_2:7; Rom_3:22; Rom_3:24.) And when such receptive position is assumed and maintained, God’s free and abounding mercy, consequent on the mediation of Christ, is ever ready to flow forth in a full stream of grace upon the soul. Like Abraham, we enter into compact with God, and will ever find the Holy One faithful to his covenant. Paul, therefore, reasons conclusively with the Jews when he bases justification by faith in the foundations of their history.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25 3. what saith the scripture?] See on Rom_1:17.
3. what saith the scripture?] See on Rom_1:17.
Abraham believed, &c.] Lit. But Abraham believed, &c. The particle is, perhaps, significant; emphasizing the verb. The Gr. is verbatim from LXX. of Gen_15:6, save that “but” is “and” in LXX. See by all means Gen_15:5-6, as a leading illustration of what faith is in St Paul’s sense; personal trust in God; acceptance of His word absolutely, because it is His. (See further on Rom_4:22 below.)
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it was counted] The same Gr. verb is rendered in this chapter “reckoned,” Rom_4:4; Rom_4:9-10; “counted,” Rom_4:5; “imputed,” Rom_4:11; Rom_4:22-24 : see too Rom_4:6; Rom_4:8. (In 2Ti_4:16 it is “laid to charge.”) Its plain meaning is (like that of the Lat. imputare) to put down on an account (whether as debt or credit the context decides). The reason why of the “imputation” does not lie in the word itself, which may equally be used where merit and grace, wages and gift, are in question.
for righteousness] i.e. “as if it were righteousness” (in respect of results) Same construction as Rom_2:26, a passage which illustrates this. There the (supposed) Gentile who keeps the law, is treated as if he were circumcised, though he is not. Here Abraham, because he believes, is treated as having personal (justifying) righteousness, though he has it not. In other words, he is justified on a ground which is not his own works. It is specially needful to notice (what this particular passage brings out) that faith is in no sense regarded as, in itself, righteousness. (See below, on Rom_4:25.) The statement is that, “by grace,” the same result, viz. acceptance before God, follows faith that would follow the possession of merit. Faith is the condition, but not the ground, of this acceptance. The ground is the Propitiation.
[In Psa_106:31 we have the very words used of Phinehas which are here used of Abraham. But comparing the Psalm with Num_25:11-13 we see the difference of application. In Phinehas, an act of holy zeal was honoured by a special temporal favour, the permanence of the priesthood in his family. It was no question of acceptance in respect of salvation; a matter which lies on a totally different level from that of temporal rewards. On that lower level, the act of Phinehas was one of merit, and was “reckoned” as such to him and his house. In Abraham’s case we have two notes of difference from that of Phinehas: (1) faith in God, not an act of zeal, is the occasion; (2) the “imputation” is mentioned absolutely and with peculiar solemnity, unconnected with any temporal results. And thus it is taken by St Paul here, as his whole reasoning shews, as a Divine intimation of the true conditions of the acceptance of man by God “without works.”]
On Jas_2:14, &c., see Appendix C.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 4, 5, 6, 7, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 23, 24, 25 (3) The Apostle gives a proof of this from…
(3) The Apostle gives a proof of this from Scripture. Abraham was not justified by works, and therefore had nothing to boast of in God’s sight. He was justified by faith. His righteousness was not real, but imputed. His faith was treated as if it had been equivalent to a righteousness of works. It met with the same acceptance in the sight of God that a righteousness of works would have done. But—the argument goes on—faith carries with it no such idea of merit or debt as works. It is met by a pure act of grace on the part of God.
Abraham believed God.—The quotation is taken from Gen_15:6, where it appears as a comment upon Abraham’s belief in the promise that he should have a numerous posterity. The same passage is elaborately commented upon by Philo and others, so that it would seem to have been a common topic in the Jewish schools. It should be noticed that the word “faith” is not used in quite the same sense in the original and in the application. In Abraham’s case it was trust in the fulfilment of the divine promise, in St. Paul’s sense it is rather enthusiastic adhesion to a person. This is part of the general enlargement and deepening of the Old Testament terminology by St. Paul. A writer of less profundity (though marked by striking and elevated qualities), the author of the Epistle to the Hebrews, applies the word more strictly. (See Heb_11:8 et seq.) In Jas_2:23 the word has the still thinner meaning of a merely intellectual assent. St Paul quotes the same passage in the same sense as here in Gal_3:6. (See Excursus B: On the Meaning of the word Faith.)
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It was counted unto him.—It should be observed that the same words are translated by the Authorised version here, “it was counted unto him;” in Rom_4:9, “faith was reckoned to Abraham;” in Rom_4:22, “it was imputed unto him;” in Gal_3:6, “it was accounted to him;” in Jas_2:23, “it was imputed to him.” A defect in the translation, which, however, hardly obscures the true meaning.
The sense of imputation is not to be got rid of. It is distinctly a forensic act. The righteousness attributed to Abraham is not an actual righteousness, but something else that is considered and treated as if it were equivalent to such righteousness. It is so treated by God acting as the judge of men. (See Excursus E: On the Doctrine of Justification by Faith and Imputed Righteousness.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 6, 9, 11, 13, 16, 18, 22, 23 For what saith the Scripture? Abraham believed God, and…
For what saith the Scripture? Abraham believed God, and it was reckoned Unto him for righteousness. This notable text, (Gen_15:6) declaring the ground of Abraham"s acceptance, is similarly quoted in the cognate passage, Gal_3:6. It has a peculiar cogency in the general argument from being in connection with, and with reference to, one of the Divine promises to Abraham of an unnumbered seed; so that it may be understood with an extended application to those who were to inherit the blessing, as well as to the "father of the faithful," and so declaring the principle of justification for all the "children of the promise." Further, it would be peculiarly telling as addressed to the Jews, who made such a point of their descent from Abraham as the root of all their position of privilege. (cf. Psa_105:6 Isa_41:8 Isa_51:2 Mat_3:9 Luk_3:8 Joh_8:39) The two significant expressions in it are episteuse (denoting faith, not works) and elogisyh eiv . The whole phrase, the apostle proceeds to say, implies that the reward spoken of was not earned, but granted.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 6, 9, 13, 16, 17, 19, 23 But to him that worketh not, but believeth on…
Rom_4:5
But to him that worketh not, but believeth on Him that Justifieth the ungodly, his faith is counted for righteousness.
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Justification of the ungodly
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 moments 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 mans 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 (Rom_4:6-8). 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.)
Justification by faith
I. The general ground of the doctrine.
1. Man was made in the image of God, holy as He is holy, and perfect as He is perfect. To man, thus upright, God gave a perfect law, to which He required a perfect obedience, which man was capable of rendering. To this was superadded the commandment not to eat of the fruit of the tree, with death as the penalty annexed.
2. Man disobeyed, and the sentence began to take effect. His soul died, being separated from God, his body became mortal, and he hastened on to death everlasting. Thus, by one man sin entered into the world, and we have inherited the sin and penalty of our representative,
3. In this state we were when God gave His Son to be a second general Parent and Representative, and as such He bore our sins, and by that one oblation of Himself He has redeemed all mankind. In consideration of Christs death God has reconciled the world unto Himself, not imputing their former trespasses.
II. Its nature.
1. Not the being made righteous; that is sanctification, which follows justification, but is a distinct and inward gift.
2. Nor the clearing us from the accusation--
(1) Of Satan.
(2) Of the law--theories found nowhere in the Bible.
3. Nor that which implies that God is deceived in those He justifies, viz., accounting them to be otherwise than what they are.
4. But that act of God the Father, whereby, for the sake of Christs propitiation, He forgives sin (verses 6, 7).
III. Its subjects.
1. The ungodly and only such. As the righteous need no repentance, so they need no forgiveness; which contradicts the absurd supposition that holiness is necessary to justification. Only sinners can be forgiven.
2. Him that worketh not. But do not men feed the hungry, etc., before justification? Yes, and these may in a sense be called good works--good and profitable to men--but no work is good which is not done as God wills and commands, and God hath willed that all our works should be done in charity, i.e., that love to Him from which love to man proceeds. But none of our works can be done in this love while the love of the Father is not in us.
IV. Its condition. Faith, i.e., a sure trust and confidence that Christ died for my sins, and loved me, and gave Himself for me. This is the only but the necessary condition, for he that believeth not is condemned already. (J. Wesley, M. A.)
Justification the gift of grace received by faith
1. The man who has obtained justification may be looked upon as in possession of a title deed, which secures to him a right to Gods favour. The question is, How comes he into possession of this title deed? Did he work for it, and thus receive it as a return for his works? No; he did not work for it; and thus it is that justification is to him who worketh not--that is, he did nothing antecedent to his justification to bring this privilege down upon him; nor subsequently, for it is a contradiction to allow that he has to work to obtain what he already has; nor at the time, for he came to it by believing. But then, as in the case of a man coming into an estate, no sooner does he lay hold of the deed than he begins, and that most strenuously, to qualify himself for the possession: and, with a foot which touches lightly that earth from which he is to ascend so soon into the fields of eternal glory that are above him, to aspire after the virtues which are current there; and, by an active cultivation of his heart, labour to prepare himself for a station of happiness and honour.
2. But beware of having any such view of faith as will lead you to annex to it the kind of merit which is annexed to works under the law. It is God who justifies. He drew up the title deed, and He bestowed it. It is ours simply by laying hold of it. Ye are saved by grace through faith. By which is a house enlightened by the sun, or by an open window? The answer may justly enough be that it is by the window--and yet the window does not enlighten the house--it is a mere opening for the transmission of the light of the sun. Christ hath wrought out a righteousness for us that is freely offered to us of God. By faith we discern the reality of this offer: and all that it does is to strike out, as it were, an avenue of conveyance, by which the righteousness of another passes to us; and through faith are we saved by this righteousness. (T. Chalmers, D. D.)
The fitness of faith in order to justification
1. It is obviously the only way in which a testimony can be received; and God has been pleased to appoint that such only as receive His testimony shall reap the benefit of what it reveals.
2. It is a medium of justification by which the whole glory is secured, as it ought to be, to the God of all grace; agreeably to the nature and design of the whole scheme of redemption, by which the loftiness of man is bowed down, and the haughtiness of man is laid low; and Jehovah alone is exalted.
3. It is a method of justification which unites it inseparably with sanctification. The truth must be received by faith into the mind in order to its operating with its holy influence on the affections and desires of the heart. (R. Wardlaw, D. D.)
Salvation not by works
Observe what happens when the cry rises at sea, A man overboard! With others on deck, you rush to the side; and, leaning over the bulwarks, with beating heart you watch the place where the rising air bells and boiling deep tell that he has gone down. After some moments of breathless anxiety, you see his head emerge from the wave. Now, that man, I shall suppose, is no swimmer; he has never learned to breast the billows; yet, with the first breath he draws, he begins to beat the water. With violent efforts he attempts to shake off the grasp of death, and by the play of limbs and arms to keep his head from sinking. It may be that these struggles but exhaust his strength, and sink him all the sooner. Nevertheless, that drowning one makes instinctive and convulsive efforts to save himself. So, when first brought to feel and cry, I perish! when the horrible conviction rushes into the soul that we are lost. When we feel ourselves going down beneath a load of guilt into the depth of the wrath of God, our first effort is to save ourselves. Like a drowning man, who will clutch at straws and twigs, we seize on anything, however worthless, that promises salvation. Thus, alas! many poor souls toil, and spend weary, unprofitable years, in the attempt to establish a righteousness of their own, and find in the deeds of the law protection from its curse. (T. Guthrie, D. D.)
Faith a universal possibility
Faith is natural to man; the mightiest principle in the soul. It is the foundation of trade; the wheel of commerce; the bond of social life; the abiding root of the family tree. And such is the faith that reposes on the Son of God. Faith is not the creation of theology or Christianity. It is older than either. It is not something supernaturally implanted in a man when he becomes a Christian. It is no new faculty bestowed. That principle which trusts a parents love, and produces obedience to a parents will, is the same principle exercised in another region which makes us one with God. Thus, the salvation which God has provided for all becomes a salvation not only worthy the acceptance of all, but possible to be accepted by all. Salvation becomes a universal possibility, because it is offered to a capacity which all men possess and exercise. (R. Henry.)
The way of salvation
I. The way of the natural man. Worketh. He wishes it to be of desert.
II. The better way--by faith. This is--
1. The old way.
(1) Abrahams.
(2) Davids.
2. The blessed way. (J. Lyth, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v13 Chapter 11
Chapter 11
ABRAHAM (2)
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Rom_4:13-25
AGAIN we approach the name of Abraham, Friend of God, Father of the Faithful. We have seen him justified by faith, personally accepted because turning altogether to the sovereign Promiser. We see him now in some of the glorious issues of that acceptance; "Heir of the world," "Father of many nations." And here too all is of grace, all comes through faith. Not works, not merit, not ancestral and ritual privilege, secured to Abraham the mighty Promise; it was his because he, pleading absolutely nothing of personal worthiness, and supported by no guarantees of ordinance, "believed God."
We see him as he steps out from his tent under that glorious canopy, that Syrian "night of stars." We look up with him to the mighty depths, and receive their impression upon our eyes. Behold the innumerable points and clouds of light! Who can count the half-visible rays which make white the heavens, gleaming behind, beyond, the thousands of more numerable luminaries? The lonely old man who stands gazing there, perhaps side by side with his divine Friend manifested in human form, is told to try to count. And then he hears the promise, "So shall thy seed be."
It was then and there that he received justification by faith. It was then and there also that, by faith, as a man uncovenanted, unworthy, but called upon to take what God gave, he received the promise that he should be "heir of the world."
It was an unequalled paradox-unless indeed we place beside it the scene when, eighteen centuries later, in the same land, a descendant of Abrahams, a Syrian Craftsman, speaking as a religious Leader to His followers, told them {Mat_13:37-38} that the "field was the world," and He the Master of the field.
"Heir of the world"! Did this mean, of the universe itself? Perhaps it did, for Christ was to be the Claimant of the promise in due time; and under His feet all things, literally all, are set already in right, and shall be hereafter set in fact. But the more limited, and probably in this place the fitter, reference is vast enough; a reference to "the world" of earth, and of man upon it. In his "seed," that childless senior was to be King of Men, Monarch of the continents and oceans. To him, in his seed, "the utmost parts of the earth" were given "for his possession." Not his little clan only, encamped on the dark fields around him, nor even the direct descendants only of his body, however numerous, but "all nations," "all kindreds of the earth," were "to call him blessed," and to be blessed in him, as their patriarchal Chief, their Head in covenant with God. "We see not yet all things" fulfilled of this astonishing grant and guarantee. We shall not do so, till vast promised developments of the ways of God have come to sight. But we do see already steps taken towards that issue, steps long, majestic, never to be retraced. We see at this hour in literally every region of the human world the messengers-an always more numerous army-of the Name of "the Son of David, the Son of Abraham." They are working everywhere: and everywhere, notwithstanding innumerable difficulties, they are winning the world for the great Heir of the Promise. Through paths they know not these missionaries have gone out; paths hewn by the historical providence of God, and by His eternal life in the Church, and in the soul. When "the world" has seemed shut, by war, by policy, by habit, by geography, it has opened, that they may enter; till we see Japan throwing back its castle doors, and inner Africa not only discovered but become a household word for the sake of its missions, of its martyrdoms, of the resolve of its native chiefs to abolish slavery even in its domestic form.
No secular conscious programme has had to do with this. Causes entirely beyond the reach of human combination have been, as a fact, combined; the world has been opened to the Abrahamic message just as the Church has been inspired anew to enter in, and has been awakened to a deeper understanding of her glorious mission. For here too is the finger of God; not only in the history of the world, but in the life of the Church and of the Christian. For a long century now, in the most living centres of Christendom, there has been waking and rising a mighty revived consciousness of the glory of the Gospel, of the Cross, and of the Spirit; of the grace of Christ, and also of His claim. And at this hour, after many a gloomy forecast of unbelieving and apprehensive thought, there are more men and women ready to go to the ends of the earth with the message of the Son of Abraham, than in all time before.
Contrast these issues, even these-leaving out of sight the mighty future-with the starry night when the wandering Friend of God was asked tobelieve the incredible, and was justified by faith, and was invested through faith with the worlds crown. Is not God indeed in the fulfilment? Was He not indeed in the promise? We are ourselves a part of the fulfilment; we, one of the "many Nations" of whom the great Solitary was then made "the Father." Let us bear our witness, and set to our seal.
In doing so, we attest and illustrate the work, the ever blessed work, of faith. That mans reliance, at that great midnight hour, merited nothing, but received everything. He took in the first place acceptance with God, and then with it, as it were folded and embedded in it, he took riches inexhaustible of privilege and blessing; above all, the blessing of being made a blessing. So now, in view of that hour of Promise, and of these ages of fulfilment, we see our own path of peace in its divine simplicity. We read, as if written on the heavens in stars, the words, "Justified by Faith." And we understand already, what the Epistle will soon amply unfold to us, how for us, as for Abraham, blessings untold of other orders lie treasured in the grant of our acceptance "Not for him only, but for us also, believing."
Let us turn again to the text.
For not through law came the promise to Abraham, or to his seed, of his being the worlds heir, but through faiths righteousness; through the acceptance received by uncovenanted, unprivileged faith. For if those who belong to law inherit Abrahams promise, faith is ipso facto void, and the promise is ipso facto annulled. For wrath is what the Law works out; it is only where law is not that transgression is not, either. As much as to say, that to suspend eternal blessing, the blessing which in its nature can deal only with ideal conditions, upon mans obedience to law, is to bar fatally the hope of a fulfilment. Why? Not because the Law is not holy; not because disobedience is not guilty; as if man were ever, for a moment, mechanically compelled to disobey. But because as a fact man is a fallen being, however he became so. and whatever is his guilt as such. He is fallen, and has no true self-restoring power. If then he is to be blessed, the work must begin in spite of himself. It must come from without, it must come unearned, it must be of grace, through faith. Therefore it is on (literally, "out of") faith, in order to be grace-wise, to make secure the promise, to all the seed, not only to that which belongs to the Law, but to that which belongs to the faith of Abraham, to the "seed" whose claim is no less and no more than Abrahams faith; who is father of all us, as it stands written, {Gen_17:5} "Father of many Nations have I appointed thee"-in the sight of the God whom he believed, who vivifies the dead, and calls, addresses, deals with, things not-being as being. "In the sight of God"; as if to say, that it matters little what Abraham is for "us all" in the sight of man, in the sight and estimate of the Pharisee. The Eternal Justifier and Promiser dealt with Abraham and in him with the world, before the birth of that Law which the Pharisee has perverted into his rampart of privilege and isolation. He took care that the mighty transaction should take place not actually only, but significantly, in the open field and beneath the boundless cope of stars. It was to affect not one tribe, but all the nations. It was to secure blessings which were not to be demanded by the privileged, but taken by the needy. And so the great representative Believer was called to believe before Law, before legal Sacrament, and under every personal circumstance of humiliation and discouragement. Who, past hope, on hope, believed; stepping from the dead hope of nature to the bare hope of the promise, so that he became father of many Nations; according to what stands spoken, "So shall thy seed be." And, because he failed not in his faith, he did not notice his own body, already turned to death, near a century old as he now was, and the death state of the womb of Sarah. No, on the promise of God-he did not waver by his unbelief, but received strength by his faith, giving glory to God, the "glory" of dealing with Him as being what He is, Almighty and All-true, and fully persuaded that what He has promised He is able actually to do. Wherefore actually it was reckoned to him as righteousness. Not because such a "giving to God the glory" which is only His eternal due was morally meritorious, in the least degree. If it were so, Abraham "would have whereof to glory," The "wherefore" is concerned with the whole record, the whole transaction. Here was a man who took the right way to receive sovereign blessing. He interposed nothing between the Promiser and himself. He treated the Promiser as what He is, all-sufficient and all-faithful. He opened his empty hand in that persuasion, and so, because the hand was empty, the blessing was laid upon its palm.
Now it was not written only on his account, that it was reckoned to him, but also on account of us, to whom it is sure to be reckoned, in the fixed intention of the divine Justifier, as each successive applicant comes to receive; believing as we do on the Raiser-up of Jesus our Lord from the dead; who was delivered up on account of our transgressions, and was raised up on account of our justification.
Here the great argument moves to a pause, to the cadence of a glorious rest. More and more, as we have pursued it, it has disengaged itself from the obstructions of the opponent, and advanced with a larger motion into a positive and rejoicing assertion of the joys and wealth of the believing. We have left far behind the pertinacious cavils which ask, now whether there is any hope for man outside legalism, now whether within legalism there can be any danger even for deliberate unholiness, and again whether the Gospel of gratuitous acceptance does not cancel the law of duty. We have left the Pharisee for Abraham, and have stood beside him to look and listen. He, in the simplicity of a soul which has seen itself and seen the Lord, and so has not one word, one thought, about personal privilege, claim, or even fitness, receives a perfect acceptance in the hand of faith, and finds that the acceptance carries with it a promise of unimaginable power and blessing. And now from Abraham the Apostle turns to "us," "us all," "us also." His thoughts are no longer upon adversaries and objections, but on the company of the faithful, on those who are one with Abraham, and with each other, in their happy willingness to come, without a dream of merit, and, take from God His mighty peace in the name of Christ. He finds himself not in synagogue or in school, disputing, but in the believing assembly, teaching, unfolding in peace the wealth of grace. He speaks to congratulate, to adore.
Let us join him there in spirit, and sit down with Aquila and Priscilla, with Nereus, and Nymphas, and Persis, and in our turn remember that "it was written for us also." Quite surely, and with a fulness of blessing which we can never find out in its perfection, to us also "faith is sure to be reckoned, μελλει λογιζεσθαι. as righteousness, believing as we do, τοις πιστευουσιν, on the Raised-up of Jesus our Lord, ours also, from the dead." To us, as to them, the Father presents Himself as the Raiser-up of the Son. He is known by us in that act. It gives us His own warrant for a boundless trust in His character, His purposes, His unreserved intention to accept the sinner who comes to His feet in the name of His Crucified and Risen Son. He bids us-not forget that He is the Judge, who cannot for a moment connive. But He bids us believe, He bids us see, that He, being the Judge, and also the Law Giver, has dealt with His own Law, in a way that satisfies it, that satisfies Himself. He bids us thus understand that He now "is sure to" justify, to accept, to find not guilty, to find righteous, satisfactory, the sinner who believes. He comes to us, He, this eternal Father of our Lord, to assure us, in the Resurrection, that He has sought, and has "found, a Ransom"; that He has not been prevailed upon to have mercy, a mercy behind which there may therefore lurk a gloomy reserve, but has Himself "set forth" the beloved Propitiation, and then accepted Him (not it, but Him) with the acceptance of not His word only but His deed. He is the God of Peace. How do we know it? We thought He was the God of the tribunal, and the doom. Yes; but He has "brought the great Shepherd from the dead, in the blood of the everlasting Covenant". {Heb_13:20} Then, O eternal Father of our Lord, we will believe Thee; we will believe in Thee; we will, we do, in the very letter of the words Thou έπί τόν Εγείραντα, as in a deep repose. Truly, in this glorious respect, though Thou art consuming Fire, "there is nothing in Thee to dread."
"Who was delivered up because, of our transgressions." So dealt the Father with the Son, who gave Himself. "It pleased the Lord to bruise Him"; "He spared not His own Son." "Because of our transgressions"; to meet the fact that we had gone astray. What, was that fact thus to be met? Was our self-will, our pride, our falsehood, our impurity, our indifference to God, our resistance to God, to be thus met? Was it to be met at all, and not rather left utterly alone to its own horrible issues?
Was it eternally necessary that, if met, it must be met thus, by nothing less than the delivering up of Jesus our Lord? It was even so. Assuredly if a milder expedient would have met our guilt, the Father would not have "delivered up" the Son. The Cross was nothing if not an absolute sine qua non. There is that sin, and in God, which made it eternally necessary that-if man was to be justified-the Son of God must not only live, but die, and not only die, but die thus, delivered up, given over to be done to death, as those who do great sin are done.
Deep in the heart of the divine doctrine of Atonement lies this element of it, the "because of our transgressions"; the exigency of Golgotha, due to our sins. The remission, the acquittal, the acceptance, was not a matter for the verbal fiat of Divine autocracy. It was a matter not between God and creation, which to Him is "a little thing," but between God and His Law, that is to say, Himself, as He is eternal Judge. And this, to the Eternal, is not a little thing. So the solution called for no little thing, but for the Atoning Death, for the laying by the Father on the Son of the iniquities of us all, that we might open our arms and receive from the Father the merits of the Son.
"And was raised up because of our justification": because our acceptance had been won, by His deliverance up. Such is the simplest explanation of the grammar, and of the import. The Lords Resurrection appears as, so to speak, the mighty sequel, and also the demonstration, warrant, proclamation, of His acceptance as the Propitiation, and therefore of our acceptance in Him. For indeed it was our justification, when He paid our penalty. True, the acceptance does not accrue to the individual till he believes, and so receives. The gift is not put into the hand till it is open, and empty. But the gift has been bought ready for the recipient long before he kneels to receive it. It was his, in provision, from the moment of the purchase; and the glorious Purchaser came up from the depths where He had gone down to buy, holding aloft in His sacred hands the golden Gift, ours because His for us.
A little while before he wrote to Rome St. Paul had written to Corinth, and the same truth was in his soul then, though it came out only passingly, while with infinite impressiveness. "If Christ is not risen, idle is your faith; you are yet in your sins". {1Co_15:17} That is to say, so the context irrefragably shows, you are yet in the guilt of your sins; you are still unjustified. "In your sins" cannot possibly there refer to the moral condition of the converts; for as a matter of fact, which no doctrine could negative, the Corinthians were "changed men." "In your sins" refers therefore to guilt, to law, to acceptance. And it bids them look to the Atonement as the objective sine qua non for that, and to the Resurrection as the one possible, and the only necessary, warrant to faith that the Atonement had secured its end.
"Who was delivered up; who was raised up." When? About twenty-five years before Paul sat dictating this sentence in the house of Gaius. There were at that moment about three hundred known living people, at least, {1Co_15:6} who had seen the Risen One with open eyes, and heard Him with conscious ears. From one point of view, all was eternal, spiritual, invisible. From another point of view our salvation was as concrete, as historical, as much a thing of place and date, as the battle of Actium, or the death of Socrates. And what was done, remains done.
"Can length of years on God Himself exact, And make that fiction which was once a fact?"
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv3–25 3. What saith the Scripture? The passage quoted is…
3. What saith the Scripture? The passage quoted is found in Genesis 15:6, and is quoted three times in the New Testament—here, and in Gal. 3:6 and in James 2:23. God promised an heir to Abraham, and, although it seemed contrary to nature, he believed the promise. His faith in the promise was reckoned as righteousness. It was the ground of his acceptance with God. His faith was a trusting faith, which contained in it the element of obedience. No other faith justifies (see James 2:23).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v18 Rom_4:18.—Against hope as man; but upon hope in God…
CRITICAL NOTES
Rom_4:18.—Against hope as man; but upon hope in God (Severian).
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Rom_4:19.—In this passage Abraham is represented as placed between two opposite forces—that of sight and that of faith. The look of faith fixed on the promises prevented every look cast on the external circumstances.
Rom_4:24. If we believe on Him, etc—Implies purpose, certainty, and continuance.
Rom_4:25.—Christians assured by Christ’s resurrection of the removal of their guilt. In the same way that the death and resurrection of Christ form an intimate unity, so also in man the death of the old and the rising up of the new cannot be conceived as existing without each other (Olshausen).
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_4:18-25
Not for his sake alone.—It is a glorious sight, a good man struggling with adversity and endeavouring to bear patiently the ills of life—more glorious still a good man rejoicing in adversity and making difficulties minister to highest delights. Travel back many centuries to the olden time. See a good man believing, hoping, rejoicing, though the sphere of sense did not furnish ground for such mighty faith. Abraham was not a materialist. Matter, with sceptical materialism for our guide, crushes faith. Matter is mighty, but mind is mightier. We know not the omnipotent energy of the infinite Mind. Abraham did not believe that man is a mere creature of circumstances except in so far as they are directed by God. Man divinely strengthened is superior to circumstances. Abraham defied time. What are a hundred years to Him whose existence is not measured on human dial-plates! Abraham believed in a knowable God—one whose promise was equalled by His performance. Promise and performance are coequal with God. If they were not, God would be untrue to His nature, and that He can never be. Abraham had a noble ambition. He believed in hope to the intent that he might become the father of many nations. Spiritual fatherhood is the highest and the noblest. The patriarch looked forward to a glorious and ever-increasing family. His sons and daughters are numerous. Abraham lived, believed, hoped, and prayed not for himself alone: he lived in his God and in the thought of our ennobled race. “Not for his sake alone” is inscribed on his monumental pillar. How beautifully Abraham seeks to settle the dispute between his herdmen and Lot’s! Abraham’s kindly considerateness shows that he spoke not for his sake alone. Abraham the intercessor for the Cities of the Plain showed himself one living for the welfare of others. Not for his sake alone is the short biography written. We are the heirs of the ages. A down the stream of time come argosies laden with mental and spiritual wealth. We stand on the moral delta which is enriched by the alluvial deposits from the noblest men and times. We are rich, or ought to be, in the moral spoils of time. And yet how weak in faith, how puny in works! We shake in the presence of modern pretenders like reeds before the wind. If a woman writes a book against our religion, we pile up against her magazine articles and send forth Christian evidence lecturers, as if she could hurl the Omnipotent from His throne. Why is our faith weak? Because:
1. We look only at the things which are seen. Our vision is bounded by the things of sense. We must look at the things which are unseen. We believe in the unseen and unseeable things of this world—if we may use the word—on the testimony of observant men. Why not believe in the unseen things of the spiritual realm on the testimony of God and of His servants? The things unseen are the realities—the certain and abiding realities. Let faith thus exercise itself, and it will grow.
2. We dwell on the seeming. Our morbid fancy leads us astray. We first fancy, and then we believe that the creation of our fancy is a child of fact. Let us seek to be, like Abraham, strong in faith. In spite of all appearances, in spite of all seeming impossibilities, let us believe in God. Can it be that Abraham in the dawn of time by his might shames our weakness? By this weakness of faith we shut ourselves up in the gloomy castle of doubt, we lead miserable lives. Our harps are hung on the willows. Our swords rust in the sheaths. We impede true progress, and we dishonour God. We might be strong if we could look above and beyond our surroundings to the God who promises, and remember that with Him nothing is impossible. Delay there may be to human seeming, and yet that may be accomplishment in the divine purpose. Faith grows like all other powers and graces. Abraham by believing was strengthened in his faith. How wide the promise “To him that hath shall be given”! Faith is an increasing grace. In order to increase there must be growth; in order to growth there must be food and exercise. Faith is fed by the promise. Faith is exercised by the period of waiting. The very obstacles which would stagger the faith of a doubting soul will be made by the believing man into the means whereby his faith is strengthened. Let us not shame our noble father. A strong faith-soul he walks the upper plains. Does he look down on us as sickly members of his great family? Oh to be strengthened in faith! and then we should give glory to God by the fuller recognition of His power and faithfulness, we should be the better able to perform our duties, our lives would be filled with joy, and God’s blessing would rest upon us. Let us live for the sake of others. The inheritance which Abraham has handed down to us let us impart to our fellows and transmit unimpaired to our descendants.
Rom_4:20. The unwavering man gathers strength.—Physical and intellectual strength may be developed up to a certain limit, and then it declines. Physical strength, sooner or later, will be shorn of the locks wherein it lies. Intellectual strength will fade into the imbecility of age. But moral strength has no limit. It will grow through the longest life. It will develop in eternal cycles. How shall we grow in strength? By wavering not at the promises of God.
I. The unwavering man has a single eye.—He looks to the promise, and not to the improbability. He treads the plank of the divine promise, looking forward to the goal of fulfilment, and thus he is not disturbed by the surging waters of scepticism.
II. The unwavering man has a clear vision.—The divine promise reveals to his soul the divine Promisor. He is able to perform. He must be faithful. For God to break His promise, would be for God to be untrue to His covenant, to be untrue to His own nature, and that He can never be. How strong a man must grow who clearly sees the divine attributes behind the promise!
III. The unwavering man provides soul growth.—He feeds on the promise. It provides a banqueting table at which the unwavering man feeds. God provides by furnishing the food. Man provides by making use of the food. We put on moral strength as we feed on the promises. We increase in strength.
IV. The unwavering man reaches sublime heights.—He develops in faith, giving glory to God. The Infinite condescends to the finite, and seeks to raise man out of his human finiteness into the larger spaces of divine possibilities. We give glory to God, not by our weakness, but by striving to get out of our weakness and by putting on strength. Dispute not the faithfulness of the divine Promiser. Be firm in faith, and thou shalt stand even amid the shifting sands of scepticism. Have the spiritual knowableness of faith, and thou shalt not feel the touch of agnosticism. Feed on the promise, and thou wilt become stronger and stronger.
Rom_4:20-21. Religious faith rational.—It is not at all true that faith itself, i.e. trust, is a strange principle of action; and to say that it is irrational is even an absurdity. I mean such a faith as that of Abraham mentioned in the text, which led him to believe God’s word when opposed to his own experience. It is obvious that we trust to our memory. We trust the general soundness of our reasoning powers. From knowing one thing we think we can be sure about another, even though we do not see it. We continually trust our memory and our reasoning powers, though they often deceive us. This is worth observing, because it is sometimes said that we cannot be certain that our faith in religion is not a mistake. When we come to examine the subject, it will be found that, strictly speaking, we know little more than that we exist, and that there is an unseen Power whom we are bound to obey. Beyond this we must trust; and first our senses, memory, reasoning powers—then other authorities; so that, in fact, almost all we do, every day of our lives, is on trust, i.e. faith. Scripture, then, only bids us act in respect to a future life as we are every day acting at present. We are from our birth dependent creatures, utterly dependent—dependent immediately on man; and that visible dependence reminds us forcibly of our truer and fuller dependence upon God. It is a mistake to suppose that our obedience to God’s will is merely founded on our belief in the word of such persons as tell us Scripture came from God. We obey God primarily because we actually feel His presence in our consciences bidding us obey Him. And this, I say, confutes these objectors on their own ground, because the very reason they give for their belief is that they trust their own sight and reason, because their own, more than the words of God’s ministers. Now let me ask, If they trust their senses and their reason, why do they not trust their conscience also? Is not conscience their own? Their conscience is as much a part of themselves as their reason is; and it is placed within them by almighty God in order to balance the influence of sight and reason, and yet they will not attend to it. For a plain reason: they love sin; they love to be their own masters, and therefore they will not attend to that secret whisper of their hearts which tells them they are not their own masters and that sin is hateful and ruinous. For ourselves, let us but obey God’s voice in our hearts, and I will venture to say we shall have no doubts practically formidable about the truth of Scripture. Find out the man who strictly obeys the law within him, and yet is an unbeliever as regards the Bible, and then it will be time enough to consider all that variety of proof by which the truth of the Bible is confirmed to us. This is no practical inquiry for us. Our doubts, if we have any, will be found to arise after disobedience. It is bad company or corrupt books which lead to unbelief. It is sin which quenches the Holy Spirit. If we but obey God strictly, in time, through His blessing, faith will become like sight; we shall have no more difficulty in finding what will please God than in moving our limbs or in understanding the conversation of our familiar friends. This is the blessedness of confirmed obedience. Let us aim at attaining it; and in whatever proportion we now enjoy it, praise and bless God for His unspeakable gift.—Newman.
Rom_4:25. The possibility of a resurrection.—The presumptions against the possibility of a resurrection operate so strongly in the minds of some that they think it needless to inquire what evidence there is for it, being persuaded that the thing itself is not capable of being supported by any evidence. This prejudice was a very early one, for the apostle expostulates this case with King Agrippa: “Why should it be thought a thing incredible with you that God should raise the dead?” Let us consider the force of this expostulation, and see whether it is strong enough to encounter the prejudice. Now nothing can be said to be incredible if there is a power in any person able to effect it; for if there is such a power, that power may bring into existence that very thing which you doubt of; and it cannot be incredible that a thing should exist which may possibly really exist. If we consider only the strength of children, it is incredible that they should build castles; but if we consider the strength and ability of men, it would be ridiculous to doubt whether they could or no. So that the credibility or incredibility of anything depends on knowing whether there is or is not a power adequate to the undertaking. The resurrection of the dead is in truth a very stupendous work; but neither you nor I am to undertake it: if it depended on us, it would be incredible indeed. It is the work of God, and of Him only; and surely I have named one of credit and power sufficient to be trusted in this great affair. And this is St. Paul’s argument, “Why should it be thought incredible that God should raise the dead?” Whoever, therefore, affirms that a resurrection is in itself a thing incredible must affirm that it is incredible that God has power to raise the dead. And now consider who it is that can, consistently with the common and allowed principles of reason and nature, deny this power to God. No one certainly who admits that God made the world can entertain this doubt; for if God has given us the life we now enjoy, what should hinder Him from restoring life again after this is lost? Can there be more difficulty in giving life the second time than there was at first? If there be any contradiction therefore in the notion of a resurrection, there must be the very same in the notion of creation. And therefore natural religion is just as much concerned in this point as revelation; for though the belief of the fact that the dead shall be raised depends on revelation, yet our belief that God has power to raise the dead depends, not on revelation, but on the clear dictates of reason—of that reason by which we discover Him to be our creator. And if you doubt even of this, His power of creation, you must bid adieu to all religion at once; for if God created not the world, how are you at all related to Him? If He did not make us, what right has He to govern us? or what pretence to our obedience? Neither you from nature nor we from revelation can ever be satisfied. The power of God being admitted to be equal to this work, the question of the resurrection of Christ comes to be a question of fact. And though I propose not to enter into the evidence of the fact, yet it may be proper to observe that a resurrection considered as a fact is a fact as capable of evidence as any whatever; it is an object of sense, of every sense by which we judge of the reality of things without us. We are told that “Christ died and rose again.” Of His death, I suppose, there is no great doubt—die He certainly did. And surely there could be no more difficulty to see and know that He was dead than in knowing when others were dead, from Adam to this day. One would think, therefore, that those about Him, who saw Him crucified and buried, might be trusted when they report that He died. But He came to life again. Very true; and it was very easy for those who conversed with Him to know whether He was alive or no. There was no more difficulty in judging of His being alive than of judging in any other case whether those we converse with are alive or no. His having been dead and buried could not possibly alter the case, or create any difficulty in judging whether He was really alive or no. So that the Resurrection, considered as a fact, was in every part of it an object of sense, and as capable of being well attested as any other object of sense whatever. Lay these things together—the romise of God to give us eternal life, His power to make good His word, the confirmation He has given us of our hope by the resurrection of Christ—and what is wanting to make the belief of this article a rational act of faith? The promises of God have never borrowed help from moral probabilities. The promises to Abraham were not of this kind; so far otherwise, that it is said of him that “against hope he believed in hope”—that is, he hoped where, humanly speaking, there was no ground for hope. There was no probability that his seed who was a stranger and pilgrim on earth should inherit the land of Canaan, possessed by great and powerful nations. Compare now this case with the case of Christians. We have great promises made to us by God in Christ Jesus, the promises of a resurrection to life. Inquire of the world; they know of no such thing—the ages past have afforded no instance of this kind; and, as far as they can see and judge, daily experience is a witness against this hope. Under these difficulties, whither shall we go for refuge and support? Whither but to the promises of God, and to this full persuasion, that what He has promised He is able to perform? If we hold fast this persuasion and stagger not through unbelief, then shall we indeed be the children of the faith of Abraham, whose “faith was imputed to him for righteousness.”—Sherlock.
SUGGESTIVE COMMENTS ON Rom_4:18-25
These things are written not for Abraham’s sake alone.—These things were not written for Abraham’s sake alone; they were written for ours. Abraham trusted in God to quicken his unborn son—by-and-by to raise him (if need were) from the dead. We trust Him who did quicken in the flesh and raise from the dead His own supernatural Son Jesus. The gospel facts, the gospel promises, and the blessings of the new covenant in Christ are to us what the birth of Isaac was to Abraham: things all of them beyond the reach of experience or against it—things past or future or absent or spiritual—things in one way or another undiscerned by sense and to reason improbable; resting for their evidence solely on the word of the living God. To that man they are very real things—more real than anything else—who believes in God before all others. To other men they are quite unreal, shadowy, phantom-like, unbelievable. Such a faith in God is reckoned for righteousness to every man who has it, just as it was to Abraham, the father of all believers.—Dykes.
Christ died not as a mere teacher.—St. Paul first declares that Christ was “delivered for our offences.” Now, if the single service which Christ has rendered to mankind be, as the Socinian tells us, in the character of a teacher of religion; and if, by the discovery which our Lord has made of the different conditions of the righteous and the wicked in a future life, every man, once brought to a belief of the doctrine, might be reclaimed in such a degree as to merit, by his future conduct, not only a free pardon of his past offences, but also a share of those good things which “God hath prepared for them that love Him”; if our Lord’s doctrine might of itself, in this way, be a remedy for the sins of men, and if His sufferings and death were necessary only for the confirmation of His doctrine,—then might we admit it to be only in an indirect and a figurative sense that the sins of men are spoken of in this clause as having been the occasion of His death. For His doctrine would in that case be the means of their reformation, and His death would only be the means of establishing His doctrine. But if nothing future can undo the past; if we have incurred guilt without so much as the ability of meriting reward; if it is only through the power of divine grace that we can think or do anything which is right; and if, after all that divine grace has done for him, the life of the believer still consists in a perpetual conflict with appetites which are never totally subdued, and in an endeavour after perfection which never is attained; if the case really be that “if we say we have no sin we deceive ourselves, and the truth is not in us”; if, nevertheless, we are expressly assured that, on “confessing our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness”; and if, as the beloved disciple assures us, it is the “blood of Jesus Christ” which “cleanseth us from all sin,”—then must it plainly follow that the Redeemer’s death was available to the expiation of the sins of men, far otherwise than merely as a solemn confirmation of the truth of the Christian religion; then must it plainly follow that Christ died to make an atonement for the sins of men, and that His blood has a direct and proper efficacy to expiate our guilt.—Bishop Horsley.
Faith against improbability.—For “against hope”—contrary to all natural reason for hope—“he believed in hope.” He trusted with the most immovable expectation that he should become the father of many nations, according to that which was spoken, “So shall thy seed be.” This was the promise on the fulfilment of which he so confidently relied. It was given many years before the birth of Isaac to which it relates. But though every year of delay increased the natural improbability of the event, it in no degree weakened the patriarch’s faith. He did not suspect that the circumstances on which its improbability depended rendered the promise unlikely to be fulfilled. He looked to nothing but the faithfulness of God, who quickeneth the dead and calleth things which be not as though they were. He knew that whatever the Almighty promised He was able to fulfil, and would fulfil. “He staggered not therefore at the promise through unbelief.” He did not deliberate on the improbability of the event, the possibility of his being deceived as to the divine authority of the communication, or the unlikelihood of the supernatural event taking place in order to raise up a family to him. The expression “He was delivered” means He was given up to death, as is plain from the immediately subsequent reference to His resurrection. He was given up to death in order to atone for our offences, and as a sacrifice in virtue of which it might be just in God to forgive our sins, and raised again for our justification. These words are not intended to imply that to particular parts of our Lord’s ministry particular parts of our salvation must be referred—the pardon of sin being the consequence of His death, and justification the effect of His resurrection. His whole ministry forms one connected series; and from the whole series of our Lord’s obedience, and death, and resurrection, and ascension into heaven, and intercession at the Father’s right hand, our salvation, and every particular part of it, are derived. By being “raised again for our justification” may be understood that His resurrection from the dead is a sure proof that His death is a full and an accepted atonement for sin, and that in virtue of it we may obtain justification by faith in His name.—Ritchie.
Faith rests on the nature of God and work of Christ.—Our judgment declares that God will keep His word—i.e., that He will not punish for their sins those who believe the gospel. By an act of the will our entire being accepts this verdict of our judgment, and there follows at once within us, by the laws of mind fixed by God, a confident expectation that we ourselves will escape from punishment. Such is justifying faith. The faith which sanctifies is a belief of the promises. It is a sure expectation that in consequence of God’s eternal purpose, by union with Christ, and through the agency of the Holy Spirit, we shall actually be, from this moment, dead to sin and living only for God. In each case according to our faith it is done to us. Again, it is because God raised Christ from the dead that we accept the teaching of Jesus as the word and promise of God. Consequently our assurance of escape from punishment, and our expectation that all the promises will be fulfilled, rest upon the historical fact of the resurrection of Christ. Our faith is therefore a leaning “on Him who raised Jesus from the dead.” In the death of Christ God’s infinite love is revealed to us as the firm ground of our confidence. We are sure that He who spared not His own Son will give us all things. Hence the love of God manifested on the cross of Christ is the immovable foundation on which rests our expectation of the fulfilment of each gospel promise. We may therefore describe faith in God as an assurance that God’s words will come true, an assurance resting upon the nature of God as made known in the death and resurrection of Christ. From the foregoing it will be evident that faith in God, so far from being contrary to reason, is itself the noblest kind of reasoning. For our hope we have the best reason, one which our intelligence fully approves—viz., the word and character of God. Owing to the comparative uncertainty of all human testimony, the word “believe” frequently denotes in common life an assurance mingled more or less with doubt. But the faith which God requires is the very opposite of doubt. It is therefore a full assurance that God’s word will come true.—Beet.
ILLUSTRATIONS TO CHAPTER 4
Rom_4:18. Comfort in a cloud.—“A friend of mine,” says Paxton Hood, “told me of a visit he had paid to a poor woman overwhelmed with trouble in her little room, but she was always cheerful; she knew the Rock. ‘Why,’ said he, ‘Mary, you must have very dark days; they must overwhelm you with clouds sometimes.’ ‘Yes,’ she answered; ‘but then I often find that there is comfort in a cloud.’ ‘Comfort in a cloud, Mary?’ ‘Yes,’ she said; ‘when I am very low and dark I go to the window, and if I see a heavy cloud I think of those precious words, “A cloud received Him out of their sight,” and I look up and see the cloud sure enough, and then I think, “Well, that may be the cloud that hides Him”; and so you see there is comfort in a cloud.’ There was strong faith. She gave glory to God by believing in hope against human appearances, and God rewarded her faith by putting cheerfulness into her soul. A simple faith can do more than sublime philosophy. Against hope Abraham believed in hope.”
Rom_4:20. Lord to the fore.—“The Lord’s aye to the fore,” said a good Scotchwoman in her day of trial, and by this faith she was supported. God is ever in the forefront of His trusting people. He is still at the helm of human affairs. “The best of all is, God is with us,” said John Wesley as he was dying, and by this trust he was supported as he passed within the veil. Yea, by this trust he was supported as he passed from scene to scene in his laborious life of surpassing energy and glorious endeavours for the benefit of his fellow-creatures and for the extension of the Saviour’s kingdom.
Rom_4:21. God’s promise to Abraham.—Among the curiosities of the Bank of England may be seen some cinders, the remains of some bank-notes that were burned in the great fire of Chicago. After the fire they were found, and carefully put between boards and brought to the bank. After applying chemical tests, the numbers and values were ascertained, and the Bank of England paid the money value to the owners. If a human promise can be worth so much, how much more so is the promise of God? Nothing can ever destroy the promise divine. “I will be their God.”—Home Words.
Rom_4:22.—Imputed righteousness.—Bishop Asbury being asked his thoughts on imputed righteousness, observed, “Were I disposed to boast, my boasting would be found true. I obtained religion near the age of thirteen. At the age of sixteen I began to preach, and travelled some time in Europe. At twenty-six I left my native land and bid adieu to my weeping parents, and crossed the boisterous ocean to spend the balance of my days in a strange land, partly settled by savages. I have travelled through heat and cold for forty-five years. In thirty years I have crossed the Alleghany Mountains fifty-eight times. I have often slept in the woods without necessary food or raiment. In the Southern States I have waded swamps and led my horse for miles, where I took cold that brought on the diseases which are now preying on my system and must soon terminate in death. But my mind is still the same—that it is through the merits of Christ I am to be saved.”
Rom_4:24-25. The roll-call.—In a hospital at Scutari during the Crimean war a soldier lay dying; he had lain there, watched by his nurses for many a long hour, apparently unconscious. On a sudden he rose up in his bed, and with a voice which startled them all—so strong it was—he shouted, “Yes, I am here!” They laid him back upon his bed exhausted and breathless with the effort, gently soothed him, and asked him what he was doing. “Oh! “he said,” I heard the roll-call of my regiment after the battle, and I was answering to my name.” Jesus Christ was delivered for our offences and raised again for our justification. His resurrection is the pledge of that of all believers. The great roll-call will be given at the final day. The redeemed will pass to the home of endless rest and peace.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv4, 5, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25 4. “But to him that worketh the reward is…
4. “But to him that worketh the reward is not reckoned according to grace, but according to indebtedness;
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v13 Section 3. (Rom 4:13-25.)
Section 3. (Rom 4:13-25.)
This faith in One who manifests Himself in resurrection.
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How plainly then has God made the history to speak to him who has ears to hear! But there is more yet to be drawn from it, which if not so plain upon the surface, all the more convincingly declares the purpose of God toward which all history moves. Abraham is here to bear witness to another principle which in the time to come was to be more fully unfolded, and to attain a deeper significance. We have seen already that Paul’s gospel begins with a risen Christ, from whom he himself learned it; but he would show us now that resurrection was always in God’s mind as the way of blessing, and that Abraham had to learn this also; no doubt in a different way from that in which the gospel declares it, and yet with the same wrapped up in the germ as is now unfolded for us in the developed fruitage. We believe in the God of resurrection: well, so did Abraham; and in spite of an immense difference in the application, the identity of principle is as apparent as it is important.
1. To Abraham and to his seed was the promise made which constituted him heir of the world spiritually. The apostle reminds us that this promise was not given by law, which therefore could not burden it with conditions that in fact would nullify it. For the law (as the Jew so little realized) only brought in wrath: where no law is there is no transgression. If sin were, as is so generally asserted from a false rendering of a familiar passage, "the transgression of the law,"* the apostle’s words would be wholly unintelligible, and perfect moral confusion would result. Then the law would be chargeable for all the sin in the world; and the law must have existed from the beginning: a conclusion which many frankly accept, but which would utterly destroy the apostle’s argument here as it is expanded in the epistle to the Galatians. There he builds upon the fact that the promise was 430 years before the law, which could not be therefore added as a condition to a covenant made so long before it (Gal 3:15-17). This would of course be necessarily set aside if it were proved that the law was antecedent to the covenant, instead of following it at so long an interval. But there was yet "no law," says the apostle, to make the promise void -no condition attached to it to be violated, no line drawn to be overstepped: which is exactly what transgression means, the overstepping of a line drawn. Sin is a deeper thing: it is the lawlessness, the spirit of independence and revolt, which underlies, of course, every transgression, but which may and does exist apart from any law given to overstep; but this we shall come to later.
{*1Jn 3:4. The Revised Version has set this right. It translates, "Every one that doeth sin doeth also lawlessness: and sin is lawlessness."}
The promise then was entirely apart from law or condition: it was God speaking out of His own abundant goodness, -a covenant with one party to it only, and that One who cannot fail: He who accredited to Abraham righteousness by faith, in the same way gave him the promise also. For what is faith but the confession of having and being nothing, so that we turn to God of necessity for all? Righteousness came thus to him who consciously had none; and the promise to him who on his own part could promise nothing. Grace after this manner made it sure to all the seed; and those of the law could not deprive those of it who have the faith of Abraham, nor claim it, save as of faith themselves. "A father of many nations" went out certainly beyond Israel; and for all alike must He who spake be Quickener of the dead.
Here the true condition of man is reached, and the principle comes out in full reality upon which God must be with him to be with him at all. The dead, and things that are not! how thoroughly does this set aside the legal principle, and enthrone God in the supremacy of resources which are His alone! Man in himself is heir only to the penalty which attaches to the failed old creation; God must come in beyond the failure in the plenitude of a power which is no less grace to bring up into a life which, being His own redemptive gift, cannot again be forfeited, so as to make the failure His. Resurrection out of death is the bringing into life subject henceforth to none.
2. Here Abraham again helps us, made to learn in his body the lesson of the divine ways such as undoubtedly in those primitive days men were quicker to read in nature than we are today. With few books or none, the book of nature was more naturally their resource than ours; not certainly in this leaving us the gainers whatever we have gained besides. For God met them there with living parables of precious meaning, and the material world became, who can doubt? more like the friend it should be than the slave that we have made it.
So Abraham was made to face in his own body the impracticability of natural effort as night by night those pendant lamps of heaven shone down over his whitening head, and the word of promise whispered in the stillness, "So shall thy seed be." Faith though he had had, he too, with us all, had thought that that promise was not quite unconditioned, as Hagar and Ishmael were witness; and Sarah had had fully her part in that which had introduced the bondmaid as heir to her mistress. Did we ever try to help God but to our own shame? So Abraham had at last to walk before an Almighty God with a body now dead, which he could reckon upon no more, and there learn in experience what, having learned, we wonder we could be so slow in learning, that faith in ourselves is only so much unbelief in Him, a hindrance to the blessing He would give us. God leaves him till his case is hopeless enough for Him to be glorified aright in meeting it, and for us to see, as else we could not, the glory of His power.
Man then is put in His place, and God in His; God is glorified and man is blessed; his ruin is owned and his redemption found: and the faith that brings us there can suitably be reckoned therefore for righteousness; it is a faith that makes God all, man nothing; "wherefore also it was reckoned to him for righteousness."
3. The principle applies still for us: the faith is, of course, in its characteristics essentially the same. In its object it is here quite different. "It was not written for his sake only that it was reckoned unto him, but for ours also, to whom it shall be reckoned, if we believe on Him who raised up Jesus our Lord from among the dead; who was delivered for our offences, and raised again for our justification.
God is indeed in the faith of Abraham as given here and in our own the same God, the Almighty God of resurrection; but His power is now seen as displayed for us, and not in us. Yet it is displayed in regard to Another who is in the most wonderful manner identified with us, so that what has been done to Him has indeed been done to us in the best and most precious sense. It is Christ seen as our Substitute who was delivered. for our offences, and whose resurrection therefore testifies the acceptance of that which has removed them from the sight of God. It is therefore for our justification: that is, it is, in a true and simple sense, our justification itself. The meritorious cause is, of course, His blood, and so it is stated a little later that we are justified by His blood. But the resurrection is the justifying sentence -the act of God on our behalf, as the Lord’s work on the cross was what was presented to Him, -the work of the Saviour. And thus it is that we believe on Him who raised up Jesus: God in this showing Himself now upon our side in righteousness through the work accomplished, so that we know Him as toward us, and always so.
There are thus three ways in which justification is spoken of here. We are justified by His blood: the penalty that was upon us having been borne for us. We are justified by His resurrection, as the sentence in our favor which assures of the value of His blood, and its acceptance in our behalf. Finally, we are justified by faith, as that which puts us among the number of those whose Representative Christ was, and is. So that, while for the sentence and the cause we look back through the centuries to the work long since done, yet we are not actually justified till we have believed on Christ. The hyper-calvinistic thought of men justified before they are born is a dangerous fantasy, which is as unscriptural as it is hurtful.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv3–25 For what saith the scripture? [ Gen_15:6 ] And…
For what saith the scripture? [ Gen_15:6 ] And Abraham believed God, and it was reckoned unto him for righteousness . [Now, of course, Abraham was some way justified. If he was justified by works, as you Jews suppose, he has ground for glorying toward God, for he can claim his justification from God as a debt due to him; but we hear of no such glorying toward God, and hence he was not justified by works. On the contrary, we hear that he was justified by faith, for the Scripture says that he believed God and his belief was counted unto him for righteousness.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv3, 5, 6, 7, 8, 11, 15, 22, 23, 24, 25 God Jehovah. Gen 15:6.
God Jehovah. Gen 15:6.
counted Or, reckoned, or imputed, i.e. put to the account of. See Phm 1:18 same word:
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righteousnesss See Rom 4:5; Rom 4:6; Rom 4:9; Rom 4:11; Rom 4:13; Rom 4:22. See Rom 3:21. (See Scofield "Rom 3:21").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv6, 9, 13, 17, 23 A proof from the Psalms:
A proof from the Psalms:
v. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works,
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v. 7. saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
v. 8. Blessed is the man to whom the Lord will not impute sin.
The apostle here introduces a new witness to the truth of the comforting doctrine which he is teaching. Gen 15:6 agrees exactly with Psa 32:1-2. Just as also David expresses, pronounces, blessing, speaks the felicitations of the man. The whole passage from David is a declaration concerning the happiness of the man to whom God imputes righteousness aside from works, without reference to anything that he has done. Here righteousness is represented as the immediate object of God’s imputation, identical with the imputation of faith unto righteousness. The absence of all possible merit on the part of man is most emphatically brought out. As in the days of Abraham, in the beginning of Old Testament history, so during the Golden Age of the Jewish people, the one way of salvation was taught, which is now proclaimed to all men through the Gospel. Blessed are the people whose transgressions of the Law are forgiven, and whose sins are covered over. Blessed is the man whose sin the Lord does not impute. To impute righteousness without works, and freely to forgive sins, evidently are one and the same thing to Paul. Forgiving, or remitting, sin, covering up sin, not taking sin into account, are all parallel expressions for that of justifying a sinner. The declaration of the acceptability before God is thus also an actual bestowal of His grace, an actual acceptance with God. The consequences of sin may still be present, but the Lord’s forgiveness covers it up before His own eyes, "making it invisible before the holy God and just as if it had not happened. " The act of justification and the act of forgiveness of sins are identical. "This word shows with more than sufficient emphasis how Paul understands justification. Not as a moral change of man, nor yet as a divine recognition of a corresponding moral condition of man, but identical with forgiveness of sins, as acceptableness of man in the eyes of God in spite of the absence of a corresponding moral quality. " (Luthardt.)
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 9, 11, 13, 16, 18, 20, 23 what he is paid is not counted as a…
what he is paid is not counted as a gift
This can be translated in active form. AT: "no one counts what the employer pays him as a gift from the employer" (See: Active or Passive)
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but as what is owed
You can translate this in an active form. AT: "but as what his employer owes him" (See: Active or Passive)
in the one who justifies
"in God, who justifies"
his faith is counted as righteousness
You can translate this in an active form. AT: "God considers that person's faith as righteousness" or "God considers that person righteous because of his faith" (See: Active or Passive)
translationWords
believe
just
godly
faith
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 7, 10, 11, 13, 14, 15, 16, 24 4:3 Paul quotes Gen 15:6. In response to God’s…
4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.