1What then shall we say that Abraham, our forefather, has discovered? 2If Abraham was indeed justified by works, he had something to boast about, but not before God. 3For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” 4Now the wages of the worker are not credited as a gift, but as an obligation. 5However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness. 6And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works: 7“Blessed are they whose lawless acts are forgiven, whose sins are covered. 8Blessed is the man whose sin the Lord will never count against him.” 9Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10In what context was it credited? Was it after his circumcision, or before? It was not after, but before. 11And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them. 12And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. 13For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. 14For if those who live by the law are heirs, faith is useless and the promise is worthless, 15because the law brings wrath. And where there is no law, there is no transgression. 16Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all. 17As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist. 18Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.” 19Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb. 20Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God, 21being fully persuaded that God was able to do what He had promised. 22This is why “it was credited to him as righteousness.” 23Now the words “it was credited to him” were written not only for Abraham, 24but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead. 25He was delivered over to death for our trespasses and was raised to life for our justification.
Matthew Henry's Commentary
The doctrine of justification by faith is shown by the case of Abraham. (1-12) He received the promise through the righteousness of faith. (13-22) And we are justified in the same way of believing. (23-25) 1-12 To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that "he believed God, and it was counted to him for righteousness," #Ge 15:6|. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, "the Lord our Righteousness." Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith. 13-22 The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, #Ge 12:3|. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ. 23-25 The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, #Isa 53:8|. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.