Chapter 4

1 Abraham’s faith was imputed to him for righteousness, 10 before he was circumcised. 13 By faith only he and his seed received the promise. 16 Abraham is the father of all that believe. 24 Our faith also shall be imputed to us for righteousness.

1. What shall we say then? A common expression with Paul, connecting that which follows with the preceding passage (see also chs. 6:1; 7:7; 9:14, 30). If the plan of righteousness by faith excludes all boasting (ch. 3:27), and makes no distinction between Jew and Gentile (vs. 22, 23), what then shall we say about the case of Abraham? Surely, the Jews might assert, the father of the chosen people was accepted before God because of his great merit. Paul now proceeds to explain, on the authority of the OT Scriptures, that even Abraham was justified on the same basis on which justification is offered to the heathen. Moreover, Abraham enjoyed this experience before he was circumcised (ch. 4:10). Thus it could hardly be charged that Paul was advancing any strange new doctrine in maintaining that justification still comes by faith. And he could rightfully claim that he was keeping strictly within the spirit of the religion of the OT in teaching that the Gentile world, though uncircumcised, might also be justified by faith. The record of Abraham’s faith, in Gen. 15:6, provides an instance of righteousness “without the law” and yet “witnessed by the law” (Rom. 3:21).

Abraham our father. Textual evidence is divided (cf. p. 10) between this and the reading, “Abraham our forefather.” The Jews prided themselves highly on having Abraham as their progenitor, and an example drawn from his life and conduct would be especially forceful (see on Matt. 3:9; John 8:39, 40, 53).

As pertaining to the flesh. There has been some uncertainty as to whether this phrase should be connected with “hath found” or with “our father.” The former connection would read, “What shall we say that Abraham our father has found with respect to the flesh?” That is, Was Abraham justified by anything which pertained to the flesh? The other possible connection would read, “What shall we say that Abraham, our father according to the flesh, has found?” This would be referring to Abraham as forefather by natural descent. Either reading makes good sense in this context. Some see a third possible connection: “What, then, shall we say? That we have found Abraham [to be] our forefather [only] according to flesh?” (Lenski).

Hath found. Textual evidence may be cited (cf. p. 10) for the omission of this phrase. Whether the words are included or not, Paul’s purpose is clear. The general question, “What advantage then hath the Jew? or what profit is there of circumcision?” (ch. 3:1) is being answered by a review of the experience of the great patriarch. In what did the undeniable superiority of Abraham really consist?

2. Were justified. If Abraham had been justified as a reward for his works of obedience, he indeed would have had something to be proud of. But actually, Abraham had nothing to boast about in the sight of God. Paul explains why in vs. 3–5. The truth of the matter is that Abraham did not receive his justification as a reward for works at all, but rather in the same manner as all other believers.

3. The scripture. The passage quoted is from Gen. 15:6. The reading is that of the LXX. In Genesis the passage appears as a comment on Abraham’s faith in the promise that his descendants should be as numberless as the stars.

Believed. Gr. pisteuoµ, the verb form of the noun pistis, “faith” (see on ch. 3:3). Hence the quotation could be rendered, “Abraham had faith in God,” or, “Abraham put his faith in God.” Abraham’s faith was not merely a belief in something impersonal, but a personal trust and confidence in God (see on ch. 3:22).

Counted. Gr. logizomai. The same word is translated “reckoned” (v. 4) and “imputeth” (v. 6). In classical Greek and in the papyri the term was used in connection with the keeping of accounts. Abraham’s faith was set down on the credit side for righteousness. The Hebrew word used in Gen. 15:6 (chashab) means “to think,” “to regard,” “to consider,” “to reckon.” It occurs in 1 Sam. 1:13, “Therefore Eli thought she had been drunken.” Compare the use of chashab in Gen. 38:15; 2 Sam. 19:19; Ps. 32:2; Isa. 10:7; Jer. 36:3; Hosea 8:12.

For righteousness. The legal implications of the reckoning of Abraham’s faith for righteousness have been the source of earnest debate by many students of the Bible. But it may be well to observe here that it is possible to discuss the plan of righteousness by faith in such legalistic terms that it becomes no longer righteousness by faith at all. The Jews received the principles of righteousness by faith at Mt. Sinai, but because of their legalistic attitude toward this plan for their restoration, they soon turned it into righteousness by works.

The fact that Abraham’s faith was reckoned to him as righteousness does not mean that faith possesses in itself some merit that can earn justification (see EGW Supplementary Material on ch. 4:3–5). It was Abraham’s faith in God that was accounted as righteousness. Such faith is a relation, an attitude, a disposition of man toward God. It implies a readiness to receive with joy whatever God may reveal, and to do with joy whatever God may direct. Abraham loved and trusted and obeyed God because he knew Him and was His friend (James 2:21–23). His faith was a genuine relationship of love, confidence, and submission. Moreover, Abraham knew the gospel of salvation, he knew that his justification depended on the atoning sacrifice of the One to come (Gal. 3:8; cf. John 8:56). At the time of the making of the covenant, the plan of redemption was “opened to him, in the death of Christ, the great sacrifice, and his coming in glory” (PP 137). Abraham believed in the promise of the Messiah, and his “faith was fixed upon the Redeemer to come” (PP 154). It was Abraham’s thankful and confident acceptance of the atonement and of the righteousness of Christ in place of his own unrighteousness that was credited to him for righteousness. This is the same experience of justification by faith that is enjoyed by every believing Christian.

4. Him that worketh. That is, hoping thereby to merit justification. Paul is drawing his illustration from everyday life. This verb was commonly used of working at a trade for a living (see Acts 18:3; 1 Cor. 9:6; 2 Thess. 3:12).

Reward. Gr. misthos, “pay,” “wages,” “earned reward” (see Matt. 20:8; James 5:4).

Reckoned. Gr. logizomai (see on v. 3). This word may be used of setting something to a person’s account that may or may not be his due. In this verse the workman’s wages are “reckoned,” or “counted,” to be his legal right. In v. 8, Paul speaks of not “imputing,” or “reckoning,” sin to the sinner.

Of grace. That is, as a gift (see on ch. 3:24).

Of debt. “The labourer is worthy of his hire” (Luke 10:7). If necessary he can claim it in a court of law. This represents the legalistic method of seeking salvation. If justification is a reward for works, we make God our debtor. Grace is not involved at all.

5. Him that worketh not. That is, the person who does not attempt to purchase justification by his works. This does not deny the necessity of good works (see on ch. 3:28). Paul is emphasizing again the fundamental truth that man is justified, not by works, but by the faith that makes him a partaker of the life and righteousness of God and thus generates and inspires good works.

Believeth on him. Or, “has faith in him,” “trusts in him” (see on ch. 3:3). This faith is not mere belief in the goodness of God, but is trust in God Himself as justifying those who, if justice were enforced without mercy, could not be justified. It implies not only confidence in the promises of God but also complete self-surrender of the heart and life to the One whom the believer has learned to trust. Believing on Him means more than regarding His word as true. It designates a personal relation (see on ch. 4:3).

Ungodly. Gr. asebeµs, a stronger word than “unrighteous.” It describes one who does not worship the true God, such as a heathen, and in a more general sense refers to an irreligious, impious person. Paul may have chosen this word to heighten the contrast between man in his unworthiness and the mercy of God in justifying him.

His faith is counted. This is the faith of the person who, recognizing himself as “ungodly,” unworthy, and unable to justify himself by his own works, fully trusts in God’s mercy to justify him. In contrast with the self-sufficiency of the man who presumes to claim justification as a reward for his good works, the faith that is counted for righteousness involves in its very essence the renunciation of all merit. By faith the repentant sinner presents to God Christ’s merits, and the Lord credits to his account the obedience of His Son (EGW Supplementary Material on ch. 4:3–5).

Again the word “faith” implies, not merely a legal adjustment, but the beginning of a new life of love, obedience, and transformation. The righteousness of Christ revealed in His perfect life and sacrificial death has made it possible for God to be just in the eyes of the universe and the justifier of everyone who has faith in Jesus (see on ch. 3:26). Acceptance of the righteousness of Christ by faith makes it possible for the sinner’s sinful past to be covered and his sinful self to be transformed.

6. Even as David. The quotation is from Ps. 32:1, 2 and agrees with the LXX rather than with the Masoretic text. David’s statement is quoted by Paul to confirm and further explain his interpretation of Abraham’s experience, which he resumes in Rom. 4:9. Further evidence is also thus provided that the doctrine of justification by faith, apart from works, is well supported by the OT and was understood by the greatest Jewish leaders.

Describeth the blessedness. Literally, “speaks the blessing,” hence the translation preferred by many interpreters, “David pronounces a blessing” (see RSV). Others, however, prefer to ascribe to God the pronouncing of blessing, by such a translation as, “David also tells of the blessedness.”

Imputeth. Gr. logizomai (see on v. 3). To reckon righteousness is essentially the same as to justify. The purpose of Ps. 32, from which Paul is quoting, is to show the blessedness of the man who is forgiven, whose sins are not charged to him, and who is therefore treated as a righteous person. No longer is he regarded as a rebellious sinner, but as a friend of God.

Without works. David does not use this phrase, but the idea is implicit in the psalm. Works are of absolutely no avail in atoning for past iniquity (see on ch. 3:28).

7. Blessed. Gr. makarioi, which may also be translated “happy.” The same Greek word is used in the Beatitudes (see on Matt. 5:3).

Iniquities. Gr. anomiai, literally, “lawlessnesses,” “violations of law.”

Sins. Gr. hamartiai, “failures,” “faults,” sins and deviations of all kinds.

Covered. Gr. epikaluptoµ, literally, “covered as with a shroud,” “veiled.” The word occurs only here in the NT.

8. To whom. Textual evidence is divided (cf. p. 10) between this and the reading “of whom,” “whose.” The latter reading makes possible the translation, “Blessed is the man of whose sin the Lord will not take account.”

Will not impute sin. That is, the Lord will not charge or reckon his sin against him. This is the negative side of justification, the forgiving of past sin. The positive side, as expressed in vs. 3, 5, 6, 9, 11, 22, is the imputing of righteousness. The two are inseparable. To emphasize only the first, to think of justification as only pardon and forgiveness, may rob this experience of some of its reconciling and life-giving power. The positive realization that God has not only forgiven me but has also imputed to me the righteousness of Christ fills me not only with gratitude but also with hope and aspiration for the future. God is concerned not simply with my forgiveness but with my restoration of fellowship with Him. To think of justification as simply pardon is perhaps to look too much to the past. God wishes me to know that He has not only forgiven me but is also prepared to treat me as if I had never sinned (see SC 62). My past will not be held against me. From now on I am to be treated as a friend, even as a son (1 John 3:1, 2). Thus He gives me a fresh, new start. He has done everything possible for my complete reconciliation. And this awareness by faith of the meaning of the experience of justification inspires me with courage and determination for the future. I know that the perfect character of Christ, which has been imputed to me in justification, may from now on be imparted to me in sanctification, to transform my character into one like His. Thus, while justification deals primarily with the past, it represents not only the end of a life of alienation and rebellion but also, and even more importantly, the beginning of a new life of love and obedience.

The evangelical Heidelberg Catechism, first published in 1563, explains justification in these words: “How art thou righteous before God? Answer. Only by true faith in Jesus Christ; that is, although my conscience accuse me that I have grievously sinned against all the commandments of God, and have never kept any of them, and that I am still prone always to all evil, yet God, without any merit of mine, of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never committed nor had any sin, and had myself accomplished all the obedience which Christ has fulfilled for me, if only I accept such benefit with a believing heart.” Compare EGW Supplementary Material on Rom. 4:3–5.

9. Cometh this blessedness? Or. “Is this declaration of blessedness?” There is no verb in the Greek. Paul now prepares to answer the possible objection that while it evidently must be admitted that justification is by faith rather than works, yet surely the fact that David and Abraham had obeyed the law of circumcision must have had something to do with their being justified. If this is assumed to be so, then surely those who are circumcised must have some advantage in this plan of justification. Paul answers this argument by pointing out that Abraham was justified before he was circumcised. Actually, Abraham was not circumcised until he was 99 years old (Gen. 17:1, 10, 11, 24), and his son Ishmael was 13 (v. 25). Abraham’s experience of faith in God’s promise occurred before Ishmael was born (Gen. 15:6).

The circumcision. That is, those who are circumcised, the Jews.

10. How was it? That is, in what circumstances was Abraham when he was justified? Did he have this experience before or after he was circumcised? The OT clearly records that his justification long preceded his circumcision (Gen. 15:6; cf. ch. 17:24).

11. Sign of circumcision. That is, circumcision as a sign. In instituting circumcision God said, “It shall be a token [LXX, seµmeion, “sign”] of the covenant betwixt me and you” (Gen. 17:11).

A seal. Gr. sphragis. This word was used for certain marks by which contracts and agreements were confirmed or authenticated or for the instruments by which the marks were made (see Cor. 9:2; 2 Tim. 2:19; Rev. 5:1; 7:2). Thus circumcision was intended as an external mark signifying the ratification of the covenant made with Abraham and the confirmation of his previous experience of justification by faith. Consequently, circumcision could not be regarded as the reason for a man’s acceptance and favor with God. It was only a sign and seal to Abraham and his descendants of the righteousness that comes by faith. Circumcision did not convey the righteousness but only gave outward evidence of it. Similarly for the Christian, baptism does not bring righteousness, but the ordinance may be regarded as a sign and seal of the faith and justification experienced before baptism.

Righteousness of the faith. Or, “the righteousness by faith.” Compare the phrase “the obedience of faith” (ch. 16:26).

The father. That is, the spiritual father. Abraham is the ancestor of those who have faith. As such, he is a model and example. Those who follow in his footsteps are regarded as his spiritual children (see Luke 19:9; John 8:39; Gal. 3:7, 29).

Believe. The gift of salvation is offered to all men everywhere on the same terms, whether they are circumcised or not (ch. 3:29, 30). Abraham and all his true children have met these terms. The one bond of union in this spiritual family is that of faith. Some members of the family possess the external sign of this faith, and some do not. Membership is not determined by the possession of the sign but rather by the possession of that which the sign was intended to represent.

Had the original significance of circumcision not been lost, the Jews would always have been reminded of the universal scope of the plan of salvation, by which the imputation of righteousness is offered to all who believe. Thus they would have been more ready to cooperate with God in the fulfilling of the spiritual meaning of His promises to Abraham that he should be the father of many nations (Gen. 17:4) and that in him all the families of the earth should be blessed (ch. 12:3).

12. Father of circumcision. That is, father of the circumcised. This is to be connected with “that he might be” (v. 11). It was God’s design that Abraham should pass on the rite of circumcision to all his physical descendants to be a sign of the faith they should share with him. Paul did not minimize the significance of circumcision, rightly understood (see ch. 3:1, 2). It was a privilege to be a member of the chosen race and to bear the seal of righteousness by faith.

Circumcision only. While Abraham was the physical ancestor of all circumcised Jews, he was the father, in the sense in which the term is used in this context, only of those who received circumcision in the same spirit and faith as he had. Mere circumcision was of no avail, but circumcision connected with a faith like Abraham’s marked those who were truly his descendants (chs. 2:28, 29; 9:6, 7).

Walk. Gr. stoicheoµ, “to follow a person [or thing],” “to be in line with,” “to agree with,” “to submit to.” As a military term it means “to move in line.” Compare the use of stoicheoµ in Gal. 5:25; Phil. 3:16. Abraham is the father of those who are not only circumcised but also “walk in the steps” and follow the example of the faith that he had before he was circumcised. The example of Abraham’s faith sheds further light on the meaning of genuine faith. His faith was not a momentary experience but the habit of a lifetime, revealing itself in consistent obedience and good works. God Himself testified that “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Gen. 26:5).

13. Heir of the world. This exact expression does not occur in any of the promises made to Abraham. It is possible that Paul is summing up all the promises in this comprehensive expression, or he may be referring particularly to the most inclusive of all the promises, “In thy seed shall all the nations of the earth be blessed” (Gen. 22:18). This was “the blessing of Abraham” that was to be extended also to the Gentiles through Jesus Christ (Gal. 3:14). All who are Christ’s are “Abraham’s seed, and heirs according to the promise” (Gal. 3:29). Since the kingdom of Christ will fill the whole earth, Abraham and his seed are indeed heirs of the world. The promise will be literally fulfilled when the kingdoms of this world are given to the people of the Most High, and Christ will reign with His saints forever and ever (Dan. 7:27).

Through the law. Literally, “through law.” There is no article in the Greek (see on ch. 2:12). Furthermore, in the Greek this phrase comes at the beginning of the verse, perhaps for emphasis: “For not through law was the promise to Abraham,” etc. Paul’s argument here closely resembles that in Gal. 3:18. There “law,” without the article (see on Rom. 2:12), is spoken of as a principle opposed to “promise.” The inheritance cannot be dependent on law, because God has granted it to Abraham by promise. Here in ch. 4:13, “law” and “righteousness of faith,” both without the article, are the two contrasting principles. Paul is asserting that the promise is to be realized and appropriated “not through law” (cf. vs. 14, 15) but “through righteousness of faith” (cf. vs. 16, 17).

14. Of the law. Literally, “of law.” There is no article in the Greek (see on ch. 2:12). The ones here described are those who rely on their own obedience to obtain justification, that is, legalist.

Made void. If legalists are to inherit the kingdom, then faith has been emptied of all meaning, and there is no reason for God’s commendation of Abraham.

Made of none effect. Gr. katargeoµ, “made idle,” “made useless” (see on ch. 3:3). If the fulfillment of the promise depended on our legalistic obedience, it never could be fulfilled at all. In ch. 4:15 Paul explains why (see also Gal. 3:17–19).

15. Law worketh wrath. Legalists who depend on obedience to law for justification from sin are basing their expectations on a false assumption. The function of the law is to reveal sin (ch. 3:20) and to show it to be transgression of God’s will. Far from justifying the sinner, or bringing him peace, it condemns him and brings the wrath of God upon him. Since Paul has already proved that all men have sinned (chs. 1; 2; 3), it follows that any who attempt to be justified by the law will be involved only in wrath and condemnation. Thus the law may produce an effect the very opposite of that which is intended by the promise.

By this verse Paul is by no means denying the necessity of law. He is only clarifying the function of law in the plan of salvation (see on Rom. 3:20, 31; see Gal. 3:21).

No transgression. That is, no disobedience to a known commandment. Paul seems to be using this negative statement to confirm the truth of his positive assertion that where a law does exist, transgression is revealed, and wrath impends. He is trying to make clear to the legalists that if righteousness is not by faith but by law, there is no hope of salvation. For the Jews have a law, and they have all transgressed its requirements. Consequently, they are now exposed to the penalties of transgression, and if the promise of justification without works of law does not extend to them, they are utterly without hope.

16. Therefore it is of faith. Literally, “on account of this of faith.” The properly supplied “it” may refer to the promise (v. 13), or to the inheritance (v. 14), or generally to the way of obtaining salvation. Since the law brings only condemnation, justification and salvation must come as they did to Abraham, by faith (see Gal. 3:11, 12).

By grace. See on ch. 3:24. In this chapter Paul is contrasting law, works, and merit on one side with promise, faith, and grace on the other. Legalism attempts to obtain salvation by means of the first three. But the system is doomed to failure for the reasons already explained. Salvation could come only through grace, promise, and faith, for God must meet man’s utter helplessness. Moreover, it is the grace and love of God that wins a sinner back to reconciliation and a life of faith.

To the end. Or, “for the purpose,” “in order that.”

Sure. Gr. bebaios, “firm,” “established,” the opposite of “none effect” (v. 14). If the promise depended on man’s perfect conformity to the law, it would not be sure, for only Christ has yielded such obedience. But the promise is firm to all of Abraham’s seed, both Jews and Gentiles, for its only condition is the response of faith to God’s grace.

All the seed. That is, all those who believe (Gal. 3:29). Paul divides them into two classes.

Of the law. That is, the believers among the Jews, who possessed the law. The article is present in the Greek (see on ch. 2:12).

Of the faith. That is, the believing Gentiles.

Father of us all. The believing Jews and the believing Gentiles make up the family of which Abraham is the spiritual father (see on v. 11).

17. It is written. The quotation is from Gen. 17:5. At the time the promise was made Abraham’s name was changed to Abraham (see on Gen. 17:5). Paul interprets this promise as referring to the spiritual fatherhood of Abraham.

Have made. Gr. titheµmi, “to appoint,” “to constitute.” The verb used in the Hebrew of Gen. 17:5 may also be thus translated. For similar use of the Greek word elsewhere in the NT see Matt. 24:51; John 15:16; Acts 13:47; 1 Tim. 2:7, where it is translated respectively “appoint,” “ordained,” “set,” and “ordained.”

Before. Rather, “in the presence of.” This phrase may be connected with the words that immediately precede the parenthetical quotation from Gen. 17:5, thus making the passage read, “Who stands as the father of us all in the presence of that God in whom he believed.” Or, the phrase may be connected with the first part of the previous verse, thus emphasizing the making sure or the guaranteeing of the promise in the sight of God (see RSV).

Paul may be recalling the occasion of Abraham’s conversation with God, when in the presence of the Lord, Abraham accepted by faith the divine promise that he should be the father of many nations (Gen. 17:1–4). In the eyes of men the promise was impossible of fulfillment. But Abraham, as the friend of God, stood in the presence of the all-powerful God of creation, who could predict the future and bring to pass His own commands. And while Abraham was there he was appointed the father of many nations.

Abraham’s experience was typical of that of all believers. God promises perfect restoration to the sinner, and humanly speaking it does not seem possible that the promise can ever be fulfilled. Nevertheless, the promise is sure, for it is given to us in the very sight of the One who sees and knows us all, the God who possesses the creative power to transform us again into His image. All that is asked of us is that we accept this by faith, as did Abraham.

Quickeneth the dead. That is, gives life to the dead. The wonder-working power of God is often represented in the Bible as the power that can bring the dead to life (see Deut. 32:39; 1 Sam. 2:6; Isa. 26:19; John 5:21; 2 Cor. 1:9).

The reason for Paul’s reference to the resurrecting power of God in this verse is not entirely clear. It seems to be generally agreed that Paul is thinking first of the circumstances of Isaac’s birth (Rom. 4:19), and then of the resurrection of Christ (v. 24). Compare Heb. 11:19.

Calleth those things. The concluding part of the verse reads literally, “calls things not being as being.” This may be understood as meaning that God calls into being the things that do not exist, or that God speaks of things nonexistent as though they existed. There may also be a remote reference to the calling of the Gentiles, who, although they are not yet God’s people, are included in the promise as if they were. “I will call them my people, which were not my people; and her beloved, which was not beloved” (Rom. 9:25; cf. Hosea 1:9, 10).

All of these interpretations may really imply the same thing. God promises Abraham that he will be the father of many nations, who do not as yet exist, at a time when Abraham himself does not yet have an heir and when he has passed the age when he may naturally expect to have one (Rom. 4:19). But Abraham has faith to believe that God can give life to his dead body and can summon into existence the things promised, of which God speaks in His foreknowledge as if they already existed. The Christian’s faith must be no less, and in the following verses Paul sets forth Abraham’s faith as an example.

18. Against hope. In spite of apparently hopeless circumstances, Abraham continued to exercise hope and faith.” “Against hope” refers to the fact that age made the fulfillment of the promise in a natural way impossible. The second “hope” was that inspired by God’s word of promise.

That he might become. Or, “so that he became.” This may be understood to refer to the result of Abraham’s faith, “and so he became the father of many nations.” Or it may refer to God’s purpose for Abraham, “he believed in order that, according to God’s purpose, he might become the father of many nations,” or to Abraham’s own hope and aspiration that he might become all that was promised. He believed with the full intention of becoming what God had promised, the “father of many nations.”

That which was spoken. That is, the promise of Gen. 15:5 that Abraham’s seed should be as numerous as the stars.

19. Being not weak in faith. Better, “He weakened not in faith.”

He considered not. Textual evidence may be cited (cf. p. 10) for the omission of the word “not.” If the “not” is retained the expression may be understood as referring to the narrative in Gen. 15:1–6. On that occasion it is recorded that Abram took no heed of the difficulties attending the promise, but immediately accepted it. If the “not” is omitted the expression may be understood as referring to the experience recorded in Gen. 17:17, from which Paul quite clearly borrows some of the language. This time Abraham duly considered the unfavorable circumstances, the fact that he and Sarah were well past the normal age for bearing children, but his faith was not weakened. A faith that persists even in the face of fully recognized difficulties is really greater than a faith that merely ignores them.

Dead. That is, incapable of begetting children (cf. Heb. 11:12). Some textual evidence may be cited (cf. p. 10) for the omission of “now.” The first promise of a son was made to Abraham before the birth of Ishmael (Gen. 15:3, 4), and Abraham was 86 years old when Ishmael was born (ch. 16:16) The second promise came when Abraham was 99 (Gen. 17:1), though he called himself a hundred, and Sarah was probably 89 (v. 17).

Deadness. See Gen. 18:11.

20. Staggered not. Or, “wavered not,” “doubted not.” The Greek implies a mental struggle.

Was strong in faith. Literally, “was strengthened in [his] faith,” or “was strengthened by [his] faith.” This may be understood to mean that Abraham’s faith was strengthened. His faith grew as it was exercised. Or it may mean that Abraham himself received power through his faith. Unbelief did not cause him to waver, but on the contrary his faith made him strong. Paul elsewhere affirms that “through faith also Sara herself received strength to conceive” (Heb. 11:11). This would seem to confirm the second interpretation, though the first is undoubtedly true of Abraham’s experience.

Giving glory to God. This does not necessarily imply a verbal expression of praise, but may refer to anything that tends to God’s glory, whether in thought, word, or deed (see Joshua 7:19; Jer. 13:16; Luke 17:18; John 9:24; Acts 12:23). Abraham gave glory to God by his firm confidence in God’s promises. Thus he acknowledged God’s omnipotence. In this way all who believe in the divine promises do honor to God. They bear testimony that God is worthy of confidence. Abraham also gave glory to God in action as well as in thought by his prompt obedience (Gen. 17:22, 23).

21. Being fully persuaded. Gr. pleµrophoreoµ, “to satisfy fully.” In the form here used it means to be filled with a thought or a conviction, hence, to be fully convinced. Paul uses the same word to exhort Timothy to “make full proof” of his ministry (2 Tim. 4:5) and to express God’s purpose that by him the gospel should “be fully known” (v. 17). In Luke 1:1 it describes those things which “are most surely believed.”

Real faith means conviction. The life of faith is a life of confidence and assurance. Thus Paul could say, “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). It is an error to suppose that lack of such conviction is an evidence of humility. On the contrary, to doubt God’s promises or His love is to dishonor Him, because to doubt is to question His character and His word (see TM 518, 519). It is harder for many to believe that God can love and forgive them, notwithstanding their sinfulness, than it was for the aged patriarch to believe that he would be the father of many nations. But confidence in God that He can do what seems to us impossible is as necessary in the one case as in the other. The sinner honors God by trusting His grace, as much as Abraham did by trusting His power.

What he had promised. That is, what God had promised. Since it was God who made the promise, Abraham believed it without question. Faith in God is in its essence a certain relation of a person to a person. Abraham’s knowledge of God and trust in God were such that the patriarch was ready to accept all that God said and to obey all that God commanded.

Able. Gr. dunatos, which may have a stronger sense than simply “able.” It is rendered “mighty” in Luke 24:19; Acts 18:24; 2 Cor. 10:4. The occasion of Abraham’s acceptance of the promise was not the only time that he showed such confidence in the power of God. His faith was equally implicit and strong when he was commanded to sacrifice his promised son (Heb. 11:19).

The purpose of the discourse on Abraham is to show, with reference to Gen. 17:15–22; 18:9–15, how Abraham’s faith in the promise of a seed through Sarah corresponds in essence to our faith in “him that raised up Jesus our Lord from the dead” (Rom. 4:24). Abraham’s faith was in a divine power above nature, in One who is able to bring life to that which humanly is dead. And as Abraham’s faith in the promised birth of Isaac involved a further faith in the fulfillment through Isaac of all the promises, so the Christian’s faith in the resurrection of Christ involves faith in all that is signified and assured by that event. Not only in the experience here described, but in his whole life as recorded in Genesis, Abraham stands out as an example of habitual faith in a divine order beyond the natural sight.

22. Therefore. This refers to the preceding context (vs. 18–21). It was his steadfast faith that God could and would fulfill all that He had promised that was imputed to Abraham for righteousness. Paul’s analysis of the experience of Abraham provides further evidence as to the kind of faith that can be thus reckoned. The faith that Abraham possessed was no mere belief that God was telling the truth. His life of consistent trust and obedience, despite natural evidence that might have tempted him to think and act otherwise, reveals that his faith was a genuine personal relationship with God. Abraham believed God (vs. 3, 17). That is, Abraham placed his faith in God, not in something impersonal. His faith was not in a doctrine or in a creed but in a Person. Thus it was possible for Abraham to accept and obey whatever the Lord promised or commanded, even when humanly speaking it seemed unreasonable to suppose that such promises and commands could ever be fulfilled.

The Christian’s faith today must be no less than this (COL 312). Our faith must be like Abraham’s, and our lives will clearly reveal whether or not we are enjoying such an experience.

In none of these verses that speak of the reckoning of righteousness, or the accounting of faith for righteousness, is it expressly stated that the righteousness of Christ is imputed to the believer. It is, however, implied in the full meaning of the experience of justification by faith as understood in the light of God’s whole great plan for the restoration of man (see on vs. 3, 5, 8; cf. on ch. 3:25, 26, 28). The law demands righteousness, which man is unable to give. But Jesus while on earth lived a righteous life and developed a perfect character. These He offers as a gift to those who desire them. His life stands for the life of men (see DA 762; EGW Supplementary Material on ch. 4:3–5). Because of Christ’s perfect life, climaxed by His sacrificial death, it is possible for me to be treated as if I myself had fulfilled the requirements of the law. Thus the righteousness of Christ is imputed to me.

23. For his sake alone. Paul is concerned not only with the historical interpretation of Scripture but also with its practical application to the life of the Christian.

24. For us also. Not only to be a historical incident and example (see on Rom. 4:21; see Rom 15:4; 1 Cor. 10:11), but especially to assure us that righteousness will be imputed to us in the same manner.

If we believe. Rather, “to those who believe.” This describes the class to whom faith will be reckoned for righteousness.

On him. Paul emphasizes the fact that the faith that is reckoned for righteousness must be placed in God as a person. Thus faith is not simply a conviction of the truth of a historical fact. It is a person-to-person relationship. The same Person to whom Abraham looked for the fulfillment of the promise is the One whose power and faithfulness have been manifested to a later age in the resurrection of Christ and upon whom, therefore, Christian believers confidently rely.

That raised up Jesus. The Christian’s faith is similar to Abraham’s not only in that it is personal faith in God but also in that it is faith in God as exercising the power to bring life out of death. As Abraham fixed his faith in a divine promise that only the life-giving and creative power of God could fulfill (v. 17), so Christians trust for justification and redemption in Him who has already raised Jesus from the dead for this very purpose.

The restoration of fallen man to the image of God, in which he was originally created, is possible only through the exercise of God’s creative power. The resurrection of Jesus is the supreme assurance to us that God’s life-giving power can triumph over death and that through faith this same creative power is available to us to restore the image of God in us. Christ’s resurrection was a triumph of God’s almighty power, similar to, though much higher than, the generation of Isaac from the “dead” body of Abraham. By faith in the miracle of the resurrection, with all that it implies, the resurrection is spiritually repeated in us, as we become new creatures in Christ and walk with Him in newness of life (see Rom. 6:4; Eph. 1:19, 20; Col. 3:1).

25. Was delivered. Gr. paradidoµmi. This word means basically “to hand over to another.” It is used in the Gospels for the betraying of Christ (Matt. 10:4; 17:22; John 6:64, 71).

For. Or, “on account of.” This may be understood to mean that Jesus was delivered up because of our offenses, that is, as a result of them, or in order to atone for our offenses. Actually both are implied, for the death of Christ was the result of our transgressions, inasmuch as it was the purpose of God by that death to make atonement for our sins.

Offences. Gr. paraptoµmata, “false steps,” “blunders.” The word is translated “trespasses” in Matt. 6:14, and the singular, “fault,” in Gal. 6:1.

For our justification. Or, “on account of our justification,” meaning, “with a view to our justification.” Paul’s statement that our justification depends not only on the death of Christ but also on His resurrection sheds further light on the meaning of the experience of being accounted righteous by God (see on ch. 3:20, 28). God is not primarily concerned with a man’s sinful past, but with his future restoration. Justification is not only pardon, it is also reconciliation, the establishing of a new relationship, an experience of being set right with God. Such an experience is possible only by faith in the living Christ, who “ever liveth to make intercession” for us (Heb. 7:25). Justification is given only to those who accept and commit themselves to God’s whole plan of righteousness by faith in Christ, which means to love the living Christ and look to Him for intercession and for transforming power. On the cross our Lord gave Himself for us. Through the resurrection He gives Himself to us.

Moreover, the resurrection of Christ assures us that what He has done for our redemption has been approved by the Father (Acts 2:36; 3:13–15; 1 Cor. 15:15, 17, 18) and that God’s purposes through Him are being accomplished (Acts 17:31). The resurrection proves the truth of Christ’s claims concerning Himself (see on Rom. 1:4) and the certainly of His promises of salvation to the sinner (John 5:40; 6:33, 63; 10:10; 11:25, 26; 1 Cor. 15:20, 22; 2 Cor. 4:14).

Ellen G. White comments

1–5COL 401

3     MH 21; PP 137; 5T 526

11   PP 138, 140

13   PP 170

15   4T 13

17   Ed 254

25   5T 221