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Exegetical and Hermeneutical Commentary of Romans 4:3

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For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.

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.)

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.

Fuente: The Cambridge Bible for Schools and Colleges

For what saith the Scripture? – The inspired account of Abrahams 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.

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 Abrahams 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 – elogigisthe. 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 chaashab, which which is translated by the word 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.

Fuente: Albert Barnes’ Notes on the Bible

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, , it was reckoned to him for righteousness, , for justification.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

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 Christs 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 Abrahams 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. For what saith the, Scripture?Abraham believed God, and ithis faith.

was counted to him forrighteousness (Ge 15:6).Romish expositors and Arminian Protestants make this to mean that Godaccepted Abraham’s act of believing as a substitute for completeobedience. But this is at variance with the whole spirit and letterof the apostle’s teaching. Throughout this whole argument, faithis set in direct opposition to works, in the matter ofjustificationand even in Rom 4:4;Rom 4:5. The meaning, therefore,cannot possibly be that the mere act of believingwhich is as mucha work as any other piece of commanded duty (Joh 6:29;1Jn 3:23) was counted toAbraham for all obedience. The meaning plainly is that Abrahambelieved in the promises which embraced Christ (Gen 12:3;Gen 15:5, c.), as we believe inChrist Himself and in both cases, faith is merely the instrument thatputs us in possession of the blessing gratuitously bestowed.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Ge 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 Ge 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:

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, Ro 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 Ro 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.

Fuente: John Gill’s Exposition of the Entire Bible

It was reckoned unto him for righteousness ( ). First aorist passive indicative of , old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger “for” ( as often) righteousness. What was set down? His believing God ( ).

Fuente: Robertson’s Word Pictures in the New Testament

The Scripture [ ] . The scripture passage. See on Joh 2:22; and foot – note on Joh 5:47.

It was counted for righteousness [ ] . For the phrase logizesqai eijv to reckon unto, compare ch. Rom 2:26; Rom 9:8, where eijv is rendered for. The verb is also used with wJv as. So ch. 8 36; 1Co 4:1. So in Sept., eijv, Psa 56:31; Isa 29:17; Isa 32:15; Isa 40:17; wJv. Gen 31:15; Job 41:20; Psa 43:22; Isa 5:28; Isa 29:16. The phrases ejlogisqh eijv and ejl. wJv are thus shown to be substantially equivalent. See further on ver. 5.

Fuente: Vincent’s Word Studies in the New Testament

1) “For what saith the scripture?” (ti gar he graphe legei) “For what do the Scripture say?” What is their conclusion regarding salvation and justification or remission of Sins? Gen 15:6; Gal 3:8; Act 10:43. The gospel of redemption that God preached to Abraham, that he believed, brought him remission of sins — after which he had a good testimony for God, as he journeyed, Psa 107:2; Act 1:8.

2) “Abraham believed God,” (episteusen de Abraam to theo) “Abraham believed or trusted the God,” the true God, when he preached the gospel to him, as cited above. God’s order is, Salvation before good works, and any other order is out of order and constitutes disorder and confusion in all religious matters, Eph 2:8-10; Rom 11:6.

3) “And it was counted to him for righteousness,” (Kai elogisthe auto eis dikaiosunen) “And it (his belief trust, or faith in God) was counted, reckoned, calculated or computed to him for righteousness;” Gen 15:6; Jas 2:23; Gal 3:6-9. The imputed righteousness of God is thru faith transferred to or conferred upon penitent sinners, because of or on the basis of the death of Jesus Christ for every man, Isa 53:5-6; Isa 53:10; 2Co 5:21.

Fuente: Garner-Howes Baptist Commentary

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 Gen 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: (132) 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.

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. (133)

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.

(132) The adoption is evidently included in the words, found in the first verse of this chapter, “I am thy shield and thy exceeding great reward.” What follows is connected with this, and the promise of a numerous seed arose from what Abraham said respecting an heir. His believing then had an especial regard to the first promise, as the second, respecting his “seed,” was only, as it were, an enlargement of the first, or an addition to it. — Ed.

(133) The foregoing observations contain a lucid and a satisfactory view of the character of Abraham’s faith, perfectly consistent with what is said of it by Paul in this chapter, and in the epistle to the Galatians. Some think that the principle of faith was the only thing which the Apostle had in view in referring to Abraham’s faith, and that he had no special regard to the object of justifying faith, that is, Christ. But that Christ was, in a measure, revealed to him, is evident from the account given in Genesis, and from what Christ himself has said, — that Abraham saw his day and rejoiced, Joh 8:56. At the same time it was the promise of gratuitous mercy, as Calvin intimates, that formed the most distinctive object of Abraham’s faith, the promise of a free acceptance, without any regard to works. There are two things which the Apostle clearly intended to show, — that imputation of righteousness is an act of gratuitous favor, — and that it is alone by faith.

There is some difference in the wording, though not in the meaning, of the sentence from Gen 15:6. Paul gives it literally according to the Septuagint. The word “Abraham,” is put in; instead of “Jehovah,” it is “God;” the verb “count,” is made passive, and a preposition is placed before “righteousness.” The Hebrew is this, — “And he believed on Jehovah, and he counted it to him righteousness.” The “it,” no doubt, refers to what is included in the word “believed.” So Paul explains it in Rom 4:9, where he expressly puts down πίστις, faith.

It has been said that this faith of Abraham was not faith in Christ, according to what the context shows in Genesis. And it was not so specifically: nor does Paul represent it as such; for this was not his object. He states it throughout as faith in God; it was believing the testimony of God; but that testimony embraced a promise respecting Christ; so that it included the Savior within its compass. We must remember that Paul’s object is to establish this truth, — that righteousness is attained by faith and not by works; and that for this end he adduces the examples both of Abraham and David. It was not his design to point out specifically the object of justifying faith. We must keep this in view, in order to understand the reasoning of the Apostle in this chapter: it is the power and efficacy of faith, in opposition to all works, that he particularly dwells upon, and the gracious promise of God was its object. — Ed.

Fuente: Calvin’s Complete Commentary

(3) The Apostle gives a proof of this from Scripture. Abraham was not justified by works, and therefore had nothing to boast of in Gods 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. Butthe argument goes onfaith 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 Abrahams 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 Abrahams case it was trust in the fulfilment of the divine promise, in St. Pauls 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.)

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.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For what does the scripture say? “And Abraham believed God, and it was reckoned to him for righteousness.” ’

Having in Rom 4:2 introduced the idea of God ‘reckoning’ something (counting it as so even if it is not) Paul will now refer to two Scriptures in which the word is used. The first relates to Abraham, who is the subject of his whole present argument. It is demonstrating that what he has been declaring is ‘in the Law’ (i.e. in the Scriptures), as he had claimed in Rom 3:21.

He claims, the Scripture is quite clear on how Abraham was reckoned as righteous before God. It declares that, “Abraham believed God, and it was reckoned to him for righteousness” (Gen 15:6), and this before any of the events which would later be interpreted as being the cause of Abraham being acceptable before God (e.g. his being willing to offer him as a sacrifice in Genesis 22) took place. Here then was a clear statement in ‘the Law’ that Abraham was ‘justified (reckoned as righteous before God) by faith’. It makes clear that Abraham was reckoned as righteous solely on the basis of his believing God and His word.

We should note that faith and God’s sovereignty are the foundations of Abraham’s life. He had come to Canaan from Ur of the Chaldees and Haran in response to God’s call, a call that totally resulted from God’s initiative, and was responded to by faith (Gen 12:1-3). He experienced theophanies at times of God’s choosing, and entered into covenants which were brought to him on God’s initiative, and constantly believed and responded to His promises. In his life he revealed a constant trust in God. That indeed is what is revealed in Genesis 15. He also trusted and obeyed God when he was called on to sacrifice Isaac (Genesis 22). There is nothing in the Genesis account, apart from his religious response to God through sacrifices, (which themselves were an act of faith), which suggests that Abraham acted as he did because he was seeking salvation. The initiative in his life is seen to be all of God. And it was that basic faith, as a response to the initiative of God, which we are now told was ‘reckoned to him as righteousness’.

The verb ‘to reckon’ is an accounting term. It means to ‘set down’ in a course of dealing. The idea of such records is found regularly in Scripture. See for example, Mal 3:16; Dan 7:10; Rev 20:12. It is the recording of what are seen as the actual facts (even though they might not be). Once recorded they were ‘written in stone’. It was regularly used in LXX with reference to the imputation of guilt (e.g. Lev 7:18; Lev 17:4).

Fuente: Commentary Series on the Bible by Peter Pett

Rom 4:3. It was counted The original word ‘, in our translation, is rendered counted, reckoned, Rom 4:4, &c. and imputed, Rom 4:6, &c.: but as the word and the sense are constantly the same, it would certainly have been better to have rendered it constantly by one word; and reckoned seems as proper as any other. Indeed this is a remark which may be extended to many other words; as it would certainly help the English reader to find out and pursue the sense of Scripture, if the same original word were every where rendered by the same English word.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 4:3 . I am right in saying: , for Scripture expressly derives the justification of Abraham from his faith , not from his works , and indeed as something received through imputation; so that he consequently possesses, not the previously supposed righteousness of works, but the righteousness of faith as a favour of God, and has ground for boasting of his righteousness in reference to God . That righteousness by works he would have earned himself . Comp Rom 4:4 . The emphasis lies on and , not on (Mehring). See Rom 4:4 f. The passage quoted is Gen 15:6 , according to the LXX., which renders the active by the passive . . In the Hebrew what is spoken of is the faith which Abraham placed in the divine promise of a numerous posterity, and which God put to his account as righteousness, , i.e. as full compliance with the divine will in act and life; comp on Gal 3:6 . Paul however has not made an unwarrantable use of the passage for his purpose (Rckert), but has really understood in the dogmatic sense, which he was justified in doing since the imputation of faith as was essentially the same judicial act which takes place at the justification of Christians. This divine act began with Abraham, the father of the faithful, and was not essentially different in the case of later believers. Even in the on the part of Abraham Paul has rightly discerned nothing substantially different from the Christian (compare Delitzsch on Gen. l.c [974] ), since Abraham’s faith had reference to the divine promise , and indeed to the promise which he, the man trusted by God and enlightened by God, recognised as that which embraced in it the future Messiah (Joh 8:56 ). Tholuck, because the promise was a promise of grace, comes merely to the unsatisfactory view of “a virtual parallel also with the object of the justifying faith of Christians.” Still less (in opposition to Neander and others) can the explanation of the subjective nature of faith in general, without the addition of its specific object (Christ), suffice for the conception of Abraham as the father of all believing in Christ ; since in that case there would only have been present in him a pre-formation of faith as respects its psychological quality generally, and not also in respect of its subject-matter , which is nevertheless the specific and distinguishing point in the case of justifying faith.

We may add that our passage, since it expresses not a (mediate) issuing of righteousness from faith, but the imputation of the latter, serves as a proof of justification being an actus forensis; and what the Catholic expositors (including even Reithmayr and Maier) advance to the contrary is a pure subjective addition to the text. [975] It is well said by Erasmus: that is imputed , “quod re persolutum non est, sed tamen ex imputantis benignitate pro soluto habetur .” Comp also Philippi in loc [977] , and Hoelemann, de justitiae ex fide ambabus in V. T. sedibus , 1867, p. 8 ff.

Instead of the in the LXX., Paul, in order to put the . with all weight in the foreground, has used , which does not otherwise belong to the connection of our passage.

.] Comp Rom 2:26 .

On the passive see Bernhardy, p. 341; Khner, II. 1, p. 105.

[974] .c. loco citato or laudato .

[975] Not even with the exception of Dllinger ( Christenth. u. K. p. 188, Exo 2 ), who says that God accounts the principle of the new free obedience (the faith) as already the whole service to be rendered , as the finished righteousness. Comp. however on Rom 1:17 , note.

[977] n loc. refers to the note of the commentator or editor named on the particular passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

the Scripture. Gen 15:6.

Abraham. Read, “Now Abraham. “

believed. App-150. counted = reckoned, imputed. Greek. logizomai. See Rom 2:3 (Paul quotes the Septuagint)

unto = to.

righteousness. App-191.

Fuente: Companion Bible Notes, Appendices and Graphics

Rom 4:3. , for) This word is to be referred to but not.- , the Scripture) The word Scripture is elegantly used. Moses does not speak in this passage, comp. ch. Rom 10:5.- , …), Gen 15:6, lxx., , … believed in the promise of a numerous seed, and especially of the seed Christ, the seed of the woman, in whom all the promises are yea and amen, and on whose account a numerous seed had been desired.-) , to number, to estimate, to consider, to reckon, signifies here the act of a gracious will. It is repeated in this passage with great effect: , the passive, as , Rom 4:4-5, is reckoned. Heb.; He reckoned it to him, namely, the fact [of his believing] or his faith; for this is to be supplied from the verb immediately preceding, believed.-) So ch. Rom 2:26 [counted for]; Act 19:27, notes.

Fuente: Gnomon of the New Testament

Rom 4:3

For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.-When God said unto Abraham: Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah; and he reckoned it to him for righteousness. (Gen 15:5-6). This was the same faith that led him to trust God and to leave the home of his childhood, and proved itself by many acts of obedience. Now he staggers not at the promise of God, although he and Sarah, his wife, were both past age, but acts as moved by a living faith, and it was reckoned unto him for righteousness.

Fuente: Old and New Testaments Restoration Commentary

God Jehovah. Gen 15:6.

counted Or, reckoned, or imputed, i.e. put to the account of. See Phm 1:18 same word:

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”).

Fuente: Scofield Reference Bible Notes

what: Rom 9:17, Rom 10:11, Rom 11:2, Isa 8:20, Mar 12:10, Jam 4:5, 2Pe 1:20, 2Pe 1:21

Abraham: Gen 15:6, Gal 3:6-8, Jam 2:23

counted: Rom 4:5, Rom 4:9, Rom 4:11, Rom 4:22-25, Psa 106:31

Reciprocal: Mat 20:9 – they received Rom 3:22 – which is Gal 3:14 – the blessing Gal 4:30 – what 1Ti 5:18 – the scripture

Fuente: The Treasury of Scripture Knowledge

JUSTIFICATION BY FAITH

Abraham believed God, and it was counted unto him for righteousness.

Rom 4:3

What was Abrahams standing before God? If it was one of blessed acceptance, how was that privilege secured and maintained?

I. The relation in which Abraham stood towards God was one of harmony and friendship.If he was a pilgrim and a stranger so far as earth was concerned, he evidently had a rest and a home in God; so much so, that God speaks of him as Abraham, My beloved.

II. On what grounds did Abraham enjoy this privilege?

(a) Abraham was a justified man (Rom 4:2). The Apostle, at the same moment that he declares that the justification of Abraham was not by works, implies also that he was justified, somehow or or other. The whole chapter involves this. Now to justify is to reckon, or to treat as just.

(b) Abraham was justified freely by grace, not by law. Justification was his, not by equity, but by favour; and this gracious course of things was set a-going without any infringement on or impeachment of the rectitude of that which would have been simply an equitable course of things.

(c) Abraham was justified freely on grounds which were adequate to warrant his justification. God had made a great promise to Abraham (Rom 4:20; Gen 12:2-3). In that promise the Gospel was contained (Gal 3:8). All was included therein which laid the basis of Abrahams justificationand of ours. The Apostles exposition of this point in Galatians 3 is exceedingly clear (Gal 3:8-18). The seed was Christ; the blessing was Justification.

(d) God having furnished the objective ground of Abrahams justification, Abraham was justified actually the moment he believed! Abraham believed God, and it was reckoned to him for righteousness. There is no trace here of any legal fiction, as some have thought; nor yet of the imputed righteousness of Christ, which phrase is not a scriptural one; the scriptural form of expression is, the righteousness which is of God by faith. By graciously assuming new relations to us, God creates a new righteousness. God gave Abraham the promise; Abraham received it, and was righteous before God. God offers us Christ (in and by Whom the promise is realised); we accept the unspeakable gift, and are justified freely by His grace.

Illustration

To make justification a mere synonym for pardon is always inadequate. Justification is the contemplation and treatment of the penitent sinner, found in Christ, as righteous, as satisfactory to the Law, not merely as one whom the Law lets go. Is this a fiction? Not at all. It is vitally linked to two great spiritual facts. One is, that the sinners Friend has Himself dealt, in the sinners interests, with the Law, honouring its holy claim to the uttermost under the human conditions which he freely undertook. The other is that he has mysteriously, but really, joined the sinner to Himself, in faith, by the Spirit; joined him to Himself as limb, as branch, as bride. Christ and His disciples are really one in the order of spiritual life. And so the community between Him and them is real, the community of their debt on the one side, of His merit on the other.

Fuente: Church Pulpit Commentary

4:3

Rom 4:3. God had already given Abraham the favor of justification for being righteous, on the ground that he believed on Him (Gen 15:6). Why, then, should Abraham look to works for justification when God had already counted him righteous without them?

Fuente: Combined Bible Commentary

Rom 4:3. For what faith the Scripture! This introduces the Scriptural proof of the fact that Abraham has no ground of glorying toward God, and hence of the main position that the Old Testament teaches that justification is by faith. The passage quoted is Gen 15:6, cited also in Gal 3:6; Jas 2:23; but the E. V. varies the form in each case. The New Testament citations all follow the LXX: And Abraham believed God, and it was reckoned unto him for righteousness (Heb: And He reckoned it to him for righteousness). The saying was with reference to the promise of an heir, as detailed in Rom 4:17-22. This believing was reckoned unto Abraham for righteousness. The word we translate reckon occurs eleven times in this chapter, and is represented in the E. V. by count, reckon, impute; elsewhere in this Epistle by account (so Gal 3:6). The idea of putting to ones account is obvious; and the full expression is a technical one, the equivalent of Gods act of justification. That is transferred to the person and imputed to him, which in and for itself does not belong to him (Cremer, Bib. Lexicon). The following explanations attempt to avoid this sense: his faith was taken into account with a view to making him righteous; his faith being a new principle of obedience, was regarded as already a complete righteousness; he was justified on account of the merit of his faith, not through his faith. But all these are opposed to the proper sense of reckon as well as to that of the entire phrase. Furthermore, they are opposed not only to the line of Pauls argument, but to the facts of spiritual experience: the confusion of justification and sanctification has invariably, sooner or later, led to a decrease of holiness. As respects the character of Abrahams faith, it differs from Christian faith, as the promise differs from the fulfilment of the gospel salvation, and as hope differs from fruition; but the essential element in both is unconditional trust in Gods truth and mercy. How far Abraham, in thus believing, had faith in a Messiah, we cannot tell. In any case, his faith was not a purely subjective matter; it rested upon God, real and revealed, as its object, and the contents of his faith would correspond with the extent of the revelation. It is not for us, who have the personal Lord Jesus Christ as the object of our faith, to use the case of Abraham as a proof that one can have Christian faith and yet reject Him. Meyer goes so far as to say: Abrahams faith had reference to the divine promise, and indeed to the promise which he, the man trusted by God and enlightened by God, recognized as that which embraced in it the future Messiah (Joh 8:56). In the case of the Christian, the object of faith is the personal Messiah, the contents of faith respect [is person and work. One who believes in Him will not be seeking to diminish the contents of his faith.

Fuente: A Popular Commentary on the New Testament

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.

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.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 4:3. For what saith the Scripture? What is Mosess 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 Abrahams 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, , 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 Christs 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 Christs righteousness was imputed to Abraham, so neither is it said anywhere that Christs righteousness is imputed to believers. In short, the uniform doctrine of the Scripture is, that the believers 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 3-5. For what saith the Scripture? Now Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh his reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness;

By the words of Rom 4:2 : But it is not so in relation to God, the apostle gave it to be understood that he knew the judgment of God Himself on Abraham’s works. Rom 4:3 explains how he can pronounce regarding a fact which seems to lie beyond the reach of human knowledge. Scripture contains a declaration in which there is revealed the judgment of God respecting the way in which Abraham was justified. This saying is to be found in Gen 15:6. Called by God out of his tent by night, he is invited to contemplate the heavens, and to count, if he can, the myriads of stars; then he hears the promise: so numerous shall thy seed be. He is a centenarian, and has never had children. But it is God who speaks; that is enough for him: he believed God. Faith consists in holding the divine promise for the reality itself; and then it happens that what the believer has done in regard to the promise of God, God in turn does in regard to his faith: He holds it for righteousness itself.

The particle , now, takes the place of the , and, which is found in the LXX., though their reading is not quite certain, as the Sinat. and the Vatic. have a blank here. It is possible, therefore, that, as Tischendorf thinks, the generally received reading in Paul’s time was , now, and not . For it is evident that if the apostle preserves this particle, which is not demanded by the meaning of his own text, it is to establish the literal character of the quotation. It is not said: he believed the promise of God, but: God. The object of his faith, when he embraced the promise, was God Himself

His truth, His faithfulness, His holiness, His goodness, His wisdom, His power, His eternity. For God was wholly in the promise proceeding from Him. It little matters, indeed, what the particular object is to which the divine revelation refers at a given moment. All the parts of this revelation form but one whole. In laying hold of one promise, Abraham laid hold of all by anticipation; for he laid hold of the God of the promises, and henceforth he was in possession even of those which could only be revealed and realized in the most distant future.

The Hebrew says: and God counted it to him for righteousness. The LXX. have translated by the passive: and it was counted to him; Paul follows them in quoting. The verb , , signifies: to put to account; comp. 2Sa 19:19; 2Co 5:19; 2Ti 4:16; and Phm 1:18 (where Paul uses the analogous term , because he is speaking of an account properly so called: If he has done thee any wrong, put it to my account). It is possible to put to one’s account what he possesses or what he does not possess. In the first case it is a simple act of justice; in the second, it is a matter of grace. The latter is Abraham’s case, since God reckons his faith to him for what it is not: for righteousness. This word righteousness here denotes perfect obedience to the will of God, in virtue of which Abraham would necessarily have been declared righteous by God as being so, if he had possessed it. As he did not possess it, God put his faith to his account as an equivalent. Why so? On what did this incomparable value which God attached to his faith rest? We need not answer: on the moral power of this faith itself. For faith is a simple receptivity, and it would be strange to fall back on the sphere of meritorious work when explaining the very word which ought to exclude all merit. The infinite worth of faith lies in its object, God and His manifestation. This object is moral perfection itself. To believe is therefore to lay hold of perfection at a stroke. It is not surprising that laying hold of perfection, it should be reckoned by God as righteousness. It has been happily said: Faith is at once the most moral and the most fortunate of strokes (coups de main). In Rom 4:4-5, the apostle analyzes the saying quoted. This analysis proves that Abraham was justified not in the way of a man who had done works (Rom 4:4), but in the way of a man who has not done them (Rom 4:5); which demonstrates the truth of the affirmation of Rom 4:2 : but it is not so in relation to God.

The two expressions: , he that worketh, and , he that worketh not, are general and abstract, with this difference, that the first refers to any workman whatever in the domain of ordinary life, while the second applies only to a workman in the moral sense. To the hired workman who performs his task, his reward is reckoned not as a favor, but as a debt. Now, according to the declaration of Moses, Abraham was not treated on this footing; therefore he is not one of those who have fulfilled their task. On the other hand, to the workman (in the moral sense) who does not labor satisfactorily, and who nevertheless places his confidence in God who pardons, his faith is reckoned for righteousness. Now, according to Moses, it is on this footing that Abraham was treated; therefore he belongs to those who have not fulfilled their task. These two harmonious conclusionsthe one understood after Rom 4:4, the other after Rom 4:5set forth the contents of the declaration of Moses: Abraham was treated on the footing not of a good, but of a bad workman.

The subjective negation before is the expression of the logical relation: because, between the participle and the principal verb: because he does not do his work, his faith is reckoned to him as work.

Paul says: He who justifieth the ungodly. He might have said the sinner; but he chooses the more forcible term to designate the evil of sin, that no category of sinners, even the most criminal, may think itself excluded from the privilege of being justified by their faith. It has sometimes been supposed that by the word ungodly Paul meant to characterize Abraham himself, in the sense in which it is said (Jos 24:2) that Terah, the father of Abraham, while he dwelt beyond the flood, had served other gods. But idolatry is not exactly equivalent to ungodliness (impiety), and Paul would certainly never have called Abraham ungodly (impious).

To impute to the believer righteousness which he does not possess, is at the same time not to impute to him sins of which he is guilty. Paul feels the need of completing on this negative side his exposition of the subject of justification. And hence, no doubt, the reason why, to the saying of Moses regarding Abraham, he adds one of David’s, in which justification is specially celebrated in the form of the non-imputation of sin.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

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.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

4:3 {3} For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.

Fuente: Geneva Bible Notes

In Paul’s day many of the rabbis taught that Abraham experienced justification because of his obedience rather than because of his faith. [Note: Harrison, p. 47. Cf. 1 Maccabees 2:51.] They also taught that Abraham had a surplus of merit that was available to his descendants, the Jews. [Note: Robertson, 4:350; Witmer, p. 453. Cf. Luke 3:8.] Consequently the apostle went back to Gen 15:6 for his authority.

Exactly what Abraham believed is not clear in Genesis 15. The Hebrew conjunction waw used with a perfect tense verb, as in Gen 15:6, indicates a break in the action. A good translation is, "Now he [Abram] had believed . . ." Abraham had obviously believed God previously (cf. Gen 12:1-4; Gen 12:7; Gen 14:22-24). However now Abraham learned that he would receive an heir from his own body and innumerable descendants (Gen 15:4). He believed this too. Exactly what Abraham believed is incidental to Paul’s point, which was that he trusted God and, specifically, believed God’s promise.

". . . Abraham just believed God: gave Him the honor of being a God of truth." [Note: Newell, p. 139.]

Trust in God’s promise is what constitutes faith and results in justification. The promises of God vary. These promises constitute the content of faith. The object of faith does not vary, however. It is always the person of God. For us God’s promise is that Jesus Christ died as our substitute and satisfied all of God’s demands against sinners (Rom 3:24-25).

Note that God credited Abraham’s faith to him as righteousness (Rom 4:3). Faith itself is not righteousness. Faith is not meritorious in itself. It is only the vehicle by which God’s righteousness reaches us. However, it is the only vehicle by which it reaches us.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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