1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” 4 Now to him who works, the wages are not counted as grace but as debt. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: 7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin.” 9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised. 13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression. 16 Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all 17 (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did; 18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.” 19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. 20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.” 23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our justification.
Preamble
To prove his point that God will justify the circumcised (i.e. the Jews) through faith and the uncircumcised (i.e. the Gentiles) through faith (see Rom 3:30). The Apostle Paul now goes to the historical record. Specifically how God dealt with Abraham, the father of the faith, and of course the man to whom Jews ascribe their ancestry too. And so to do this the Apostle uses his familiar literary device of asking a question, (by which he can refute any possible objections), then answering it.
Commentary
Vs. 1-3 1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
In essence what Paul is asking here in verse one is what did Abraham himself discover regarding this matter of justification, did it come to him through his circumcision, or through any other work of the flesh that he himself did? The answer which the Apostle Paul goes on and states as: "For if Abraham was justified by works, he has something to boast about, but not before God." vs. 2
In other words if Abraham would've been justified in the sight of God simply because he did something (i.e. a work of the flesh) than God's grace would've been earned by him, and thus could be, and would need to be earned by everyone else who came after him. Since through Abraham, God's covenant promise of a sacrifice for the sins and salvation of believing humanity came (Gen 22:14). Therefore through Abraham God not only removes from mankind any possibility of earning his salvation by their works, (and thus God removes from us all any justification for either boasting or trusting in oneself), but He also lays down the principal by which all of humanity must be, and can only be justified in His sight, and that is by faith. For again "if Abraham was justified by works, he has something to boast about, but not before God." vs. 2
And so the Apostle Paul to verify this points us to the Scriptures in verse three to declare to us all just how Abraham was justified in the sight of God, of which he states: 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” vs. 3 The Apostle Paul quoting there from Genesis 15:6 where Abraham believed the Word of God spoken to him and so God accounted Abrahams faith to him as righteousness. And so through Abraham we see that the only way to be justified in the sight of God is through faith. Which is clearly the only way of likewise being justified in the sight of the Lord Jesus Christ in the Gospel. For Jesus time and again commends people for their faith, and thus it is the only means of having salvation from God (consider Matt 8:5-13; 9:1-2; 9:18-22; 9:27-31, vs. 29; 15:21-28; Luke 7:40-50; 17:11-19; 18:35-43, vs. 42).
Vs. 4-5 4 Now to him who works, the wages are not counted as grace but as debt. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,
And so in contrast to faith which brings forth God's saving grace and righteousness, and His Holy Spirit's transforming Presence and Power into ones life. There is works. Not the works of God through His Son Jesus Christ which saves and transforms everyone who believes in Him. But the works of sinful mankind. Works that are done to try to atone for ones sins and transgressions, or bring one into God's favor, by what ones does or has done, or tries to become. Now whether these are works done through the Law of God; which as we have already seen can justify no-one, because through the Law there is only knowledge of our sin (Rom 3:20; Gal 2:16; 3:10 etc.). Or works that someone does in obeying the self-imposed religious statutes, decrees, and or traditions of men, which Jesus condemns in the Gospel as being useless, and only undermining of God's commandments (consider Matt 15:1-9; 23:23). Or some other kind of "works". The principal is the same and that is trying too work for salvation, rather than receiving it by faith in the Lord Jesus Christ's Person. And so all who do so will only acquire debt for themselves, not grace (vs. 4). For faith is God's demarcation line, drawn at the foot of the cross, by which He separates those who are trusting in His works and righteousness from those who are trusting in their own. Faith then is the great equalizer that allows God to make no distinction of person. Since it is all based on what He has done, through faith, God leaves no room for the pride of man to exalt oneself above another. Whether by their own works, or their own righteousness, or by anything else by which they try to exalt themselves above another. Justification by faith in the Lord Jesus Christ's Person then brings down the proud person's confidence, which is essentially themselves, and exalts the lowly believing person's confidence, which is Jesus Christ Himself (Matt 5:3). For there is no other way to be justified by God then by believing in what God has already done through the crucifixion death and resurrection from the dead of His Son the Lord Jesus Christ. And so the Gospel makes no provisions for the prideful works of man to usurp the Holy Work of God (consider Habakkuk 2:4). And that is what the Apostle Paul is warning us all about here, not trying to work (i.e. earn) ones way into the Kingdom of heaven, by doing whatever. For to try to do so is only to acquire debt for yourself, not grace (vs. 4). Now in contrast to works, there is faith. Faith which invokes all of the saving grace and power and promises of God because it is God Himself and what He has done (and can do) that is the object of it. Therefore to him who does not work, but believes on Him who justifies the ungodly, his faith is accounted to him for righteousness (vs. 5). And so rather than working, God commands us all to believe (see John 6:29). To believe in God who justifies the ungodly, who put their faith in Him and what He has done to save them. For again God does not justify the "righteous" (that is those who think themselves already righteous, consider Matt. 9:9-13; Luke 18:9-14); for in God's sight no-one is righteous except One that is His Son Jesus Christ; but rather the ungodly, who believe/trust in Him. And that is God's Good News of hope to one and to all. That everyone and anyone, no matter they have done, can have remission of all their sins and new and everlasting life, through faith in our Lord and Savior Jesus Christ. And so in contrast to the Law which places us all under sin, with neither remedy for our sinful condition, nor any means of escaping God's judgment against us because of it, there is the Glorious Gospel of God. Which by faith in the Lord Jesus Christ's Person brings forth God's saving grace, power and righteousness through which He commands His Holy Spirit to come into every believing persons heart, soul, and life, and thus seal and sanctify us for eternity. It is then an incredibly merciful and generous work of God to declare us who were once ungodly in His sight, now righteous simply by our believing in what He has already done through the death and resurrection of His Son Jesus Christ! It is then to be blessed by God in every way.
Vs. 6-8 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: 7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin.”
Having begun with Abraham and through him having demonstrated that it was Abrahams faith in God, in believing what God said to Him, by which God declared Abraham righteous in His sight (Gen 15:6). The Apostle Paul now turns to David. The passionate worshipper of God, who was zealous for the will of God in every right way. And so God chose for Himself David, to both shepherd His people Israel, as well as too raise up a throne for Himself that His Son will reign on forever. Now David rose to some very great heights in his life, but David also came to some great lows as well. And so here the Apostle Paul draws from David's own declaration of God's mercies given him in Psalm 32:1-2, which David himself received by faith. For David though found guilty by God, was only pardoned by God, because of his own faith in God. For David could do nothing to either atone for his sins, nor rectify the damage he had done through them. And so though David suffered some severe consequences for his sin, (some of which lasted throughout David's lifetime). God pardoned David's sins of murder and adultery, when David in faith confessed them and forsook them. And so David's declaration here is from a man knowing that he himself though deserving of death, yet by the grace of God he was given by God His everlasting mercies, and thus he was pardoned his sins and transgressions and restored back to God Himself. And so David with a heart filled with glorious jubilation and praise, in declaring his thanksgiving to God, brought forth a wonderful truth from God, which is: 7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin.” vs. 7-8
Now for anyone who has ever eaten the fruits of their own sins, and has then come to see the folly of their own way, and yet could do nothing to undo it all, or "make it right again", and was only faced with the prospect of God's everlasting punishment on them for it all. There is no greater joy then to be pardoned by the grace of God for it all. It's simply hard to describe what one feels when they know that they are as good as a "dead dog" in the sight of everyone else, and yet in throwing oneself on the mercies of God Himself; not knowing if there are any left for them; finding God in His everlasting mercies and kindness more than willing to redeem and restore them too Himself. It is as David says here with a resounding heart of joy, to be blessed by the Lord. And that is what the Gospel offers to every sinner, of every "stripe", the chance to be forgiven and reconciled back to God Himself, through Jesus Christ Himself, and thus have and experience the blessing, favor, and life and peace of God in oneself. It is then to be truly blessed by Lord, to have ones sins fully remitted by the Lord.
Vs. 9-12 9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.
The Apostle Paul now addresses the question of whether the promises of God come only to the Jew (i.e. "the circumcised") through Abraham or are the Gentles (i.e. "the uncircumcised") included as well? For the Apostle Paul says that faith was accounted to Abraham for righteousness (vs. 9). But when was righteousness imputed to Abraham, when he was circumcised or uncircumcised? Not when circumcised, but uncircumcised, and so Abraham becomes the father of all those who are uncircumcised who likewise walk in the steps of Abraham had in believing God. Thus Abraham's circumcision was given to him by God as a seal, literally a physical sign that God had found and declared him righteous by his faith. And thus Abraham is the father of not only the people of the circumcision (i.e. Jews who believe in the Lord Jesus Christ through the Gospel), but all Gentiles who likewise believe, who walk in steps of faith that Abraham had while still uncircumcised (10-12). And so there is a distinction to be made between the Jew who is merely circumcised in the flesh, whose hope is on that, or the law, or that they are a biological descendent of Abraham etc., and the one whose faith is not on Abraham, Moses, or their circumcision, nor even the law, but only on God's Son. For we are the sons and daughters of God (and thus of the seed of Abraham) only by faith in the Lord Jesus Christ (consider John 8:12-59, vs. 33-39, John 9:1-41; Gal 3:26-29).
Additional Resources Consulted
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.
Commentary
Vs. 1-3 1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
In essence what Paul is asking here in verse one is what did Abraham himself discover regarding this matter of justification, did it come to him through his circumcision, or through any other work of the flesh that he himself did? The answer which the Apostle Paul goes on and states as: "For if Abraham was justified by works, he has something to boast about, but not before God." vs. 2
In other words if Abraham would've been justified in the sight of God simply because he did something (i.e. a work of the flesh) than God's grace would've been earned by him, and thus could be, and would need to be earned by everyone else who came after him. Since through Abraham, God's covenant promise of a sacrifice for the sins and salvation of believing humanity came (Gen 22:14). Therefore through Abraham God not only removes from mankind any possibility of earning his salvation by their works, (and thus God removes from us all any justification for either boasting or trusting in oneself), but He also lays down the principal by which all of humanity must be, and can only be justified in His sight, and that is by faith. For again "if Abraham was justified by works, he has something to boast about, but not before God." vs. 2
And so the Apostle Paul to verify this points us to the Scriptures in verse three to declare to us all just how Abraham was justified in the sight of God, of which he states: 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” vs. 3 The Apostle Paul quoting there from Genesis 15:6 where Abraham believed the Word of God spoken to him and so God accounted Abrahams faith to him as righteousness. And so through Abraham we see that the only way to be justified in the sight of God is through faith. Which is clearly the only way of likewise being justified in the sight of the Lord Jesus Christ in the Gospel. For Jesus time and again commends people for their faith, and thus it is the only means of having salvation from God (consider Matt 8:5-13; 9:1-2; 9:18-22; 9:27-31, vs. 29; 15:21-28; Luke 7:40-50; 17:11-19; 18:35-43, vs. 42).
Vs. 4-5 4 Now to him who works, the wages are not counted as grace but as debt. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,
And so in contrast to faith which brings forth God's saving grace and righteousness, and His Holy Spirit's transforming Presence and Power into ones life. There is works. Not the works of God through His Son Jesus Christ which saves and transforms everyone who believes in Him. But the works of sinful mankind. Works that are done to try to atone for ones sins and transgressions, or bring one into God's favor, by what ones does or has done, or tries to become. Now whether these are works done through the Law of God; which as we have already seen can justify no-one, because through the Law there is only knowledge of our sin (Rom 3:20; Gal 2:16; 3:10 etc.). Or works that someone does in obeying the self-imposed religious statutes, decrees, and or traditions of men, which Jesus condemns in the Gospel as being useless, and only undermining of God's commandments (consider Matt 15:1-9; 23:23). Or some other kind of "works". The principal is the same and that is trying too work for salvation, rather than receiving it by faith in the Lord Jesus Christ's Person. And so all who do so will only acquire debt for themselves, not grace (vs. 4). For faith is God's demarcation line, drawn at the foot of the cross, by which He separates those who are trusting in His works and righteousness from those who are trusting in their own. Faith then is the great equalizer that allows God to make no distinction of person. Since it is all based on what He has done, through faith, God leaves no room for the pride of man to exalt oneself above another. Whether by their own works, or their own righteousness, or by anything else by which they try to exalt themselves above another. Justification by faith in the Lord Jesus Christ's Person then brings down the proud person's confidence, which is essentially themselves, and exalts the lowly believing person's confidence, which is Jesus Christ Himself (Matt 5:3). For there is no other way to be justified by God then by believing in what God has already done through the crucifixion death and resurrection from the dead of His Son the Lord Jesus Christ. And so the Gospel makes no provisions for the prideful works of man to usurp the Holy Work of God (consider Habakkuk 2:4). And that is what the Apostle Paul is warning us all about here, not trying to work (i.e. earn) ones way into the Kingdom of heaven, by doing whatever. For to try to do so is only to acquire debt for yourself, not grace (vs. 4). Now in contrast to works, there is faith. Faith which invokes all of the saving grace and power and promises of God because it is God Himself and what He has done (and can do) that is the object of it. Therefore to him who does not work, but believes on Him who justifies the ungodly, his faith is accounted to him for righteousness (vs. 5). And so rather than working, God commands us all to believe (see John 6:29). To believe in God who justifies the ungodly, who put their faith in Him and what He has done to save them. For again God does not justify the "righteous" (that is those who think themselves already righteous, consider Matt. 9:9-13; Luke 18:9-14); for in God's sight no-one is righteous except One that is His Son Jesus Christ; but rather the ungodly, who believe/trust in Him. And that is God's Good News of hope to one and to all. That everyone and anyone, no matter they have done, can have remission of all their sins and new and everlasting life, through faith in our Lord and Savior Jesus Christ. And so in contrast to the Law which places us all under sin, with neither remedy for our sinful condition, nor any means of escaping God's judgment against us because of it, there is the Glorious Gospel of God. Which by faith in the Lord Jesus Christ's Person brings forth God's saving grace, power and righteousness through which He commands His Holy Spirit to come into every believing persons heart, soul, and life, and thus seal and sanctify us for eternity. It is then an incredibly merciful and generous work of God to declare us who were once ungodly in His sight, now righteous simply by our believing in what He has already done through the death and resurrection of His Son Jesus Christ! It is then to be blessed by God in every way.
Vs. 6-8 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: 7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin.”
Having begun with Abraham and through him having demonstrated that it was Abrahams faith in God, in believing what God said to Him, by which God declared Abraham righteous in His sight (Gen 15:6). The Apostle Paul now turns to David. The passionate worshipper of God, who was zealous for the will of God in every right way. And so God chose for Himself David, to both shepherd His people Israel, as well as too raise up a throne for Himself that His Son will reign on forever. Now David rose to some very great heights in his life, but David also came to some great lows as well. And so here the Apostle Paul draws from David's own declaration of God's mercies given him in Psalm 32:1-2, which David himself received by faith. For David though found guilty by God, was only pardoned by God, because of his own faith in God. For David could do nothing to either atone for his sins, nor rectify the damage he had done through them. And so though David suffered some severe consequences for his sin, (some of which lasted throughout David's lifetime). God pardoned David's sins of murder and adultery, when David in faith confessed them and forsook them. And so David's declaration here is from a man knowing that he himself though deserving of death, yet by the grace of God he was given by God His everlasting mercies, and thus he was pardoned his sins and transgressions and restored back to God Himself. And so David with a heart filled with glorious jubilation and praise, in declaring his thanksgiving to God, brought forth a wonderful truth from God, which is: 7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin.” vs. 7-8
Now for anyone who has ever eaten the fruits of their own sins, and has then come to see the folly of their own way, and yet could do nothing to undo it all, or "make it right again", and was only faced with the prospect of God's everlasting punishment on them for it all. There is no greater joy then to be pardoned by the grace of God for it all. It's simply hard to describe what one feels when they know that they are as good as a "dead dog" in the sight of everyone else, and yet in throwing oneself on the mercies of God Himself; not knowing if there are any left for them; finding God in His everlasting mercies and kindness more than willing to redeem and restore them too Himself. It is as David says here with a resounding heart of joy, to be blessed by the Lord. And that is what the Gospel offers to every sinner, of every "stripe", the chance to be forgiven and reconciled back to God Himself, through Jesus Christ Himself, and thus have and experience the blessing, favor, and life and peace of God in oneself. It is then to be truly blessed by Lord, to have ones sins fully remitted by the Lord.
Vs. 9-12 9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.
The Apostle Paul now addresses the question of whether the promises of God come only to the Jew (i.e. "the circumcised") through Abraham or are the Gentles (i.e. "the uncircumcised") included as well? For the Apostle Paul says that faith was accounted to Abraham for righteousness (vs. 9). But when was righteousness imputed to Abraham, when he was circumcised or uncircumcised? Not when circumcised, but uncircumcised, and so Abraham becomes the father of all those who are uncircumcised who likewise walk in the steps of Abraham had in believing God. Thus Abraham's circumcision was given to him by God as a seal, literally a physical sign that God had found and declared him righteous by his faith. And thus Abraham is the father of not only the people of the circumcision (i.e. Jews who believe in the Lord Jesus Christ through the Gospel), but all Gentiles who likewise believe, who walk in steps of faith that Abraham had while still uncircumcised (10-12). And so there is a distinction to be made between the Jew who is merely circumcised in the flesh, whose hope is on that, or the law, or that they are a biological descendent of Abraham etc., and the one whose faith is not on Abraham, Moses, or their circumcision, nor even the law, but only on God's Son. For we are the sons and daughters of God (and thus of the seed of Abraham) only by faith in the Lord Jesus Christ (consider John 8:12-59, vs. 33-39, John 9:1-41; Gal 3:26-29).
Vs. 13 13 For the promise that he would be the heir of the world was not to Abraham or too his seed through the law, but through the righteousness of faith.
In saying that God's promise to Abraham, that he would be the heir of the world was not given to Abraham or to his seed through the Law, but through the righteousness of faith (vs. 13). The Apostle Paul is making an absolute distinction from having a "righteousness" which is from the Law, and the righteousness which is from God, which is only by faith. Now this righteousness by faith comes to all of Abrahams' seed, that is all who like Abraham believe, that is who take God at His Word. Thus whether ones is of the circumcision (a common Biblical terminology in describing those who are Jews), or the uncircumcision (a common way of identifying Gentiles), God's promise is to all of Abraham's seed, that is all who believe Him, are by God s Word, reckoned to Him as the seed of Abraham.
Vs. 14-15 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression.
Therefore since God's promise is distinctly tied to faith, to being declared righteous by Him by faith, those who are of the Law, that is whose hope is fixated upon the Law as the means of being righteous in the sight to God, these are not the heirs, because to do so would then make void faith. And thus would nullify God's promise that is given to us by faith. Indeed it would nullify every promise of salvation from God because these only come to us by faith, by believing them and thus receiving them by faith in the Lord Jesus Christ. Therefore those who are of the law are not the heirs, for the promise which was given by faith, and is to be received by faith, would be made of no effect if those who are of the Law are the heirs. For who would need a promise from God if one could do for themselves through the Law what God promised that He would do for them? Just as He promised Abraham that He was going to provide the sacrifice, so that Isaac could be spared, and the promise could come to all His seed. For the Law only brings about wrath (vs. 15). Not grace, only God's everlasting wrath. For by it's very design and nature the Law only exposes our sins, it doesn't provide any lasting remedy for them, only the Gospel does. And so where there is law, there is no grace, and if no grace, then no faith can invoke it. However where there is no Law, there is no transgression (vs. 15). For to be under the Law, is to only be found guilty in the sight of God, and thus faced with the wrath of God. For the Law requires perfect obedience to the letter of it, making justification by ones own obedience to the Law completely impossible. Therefore as the Apostle Paul says here the Law only brings about wrath. Because the Law makes no provisions for someone trying really hard to obey it, or even obeying certain parts really well. The Law is utterly unrelenting, making no provisions for justifying human sin, frailty, and error. Instead the law demands complete, total, and ongoing obedience to it all, otherwise one will be found guilty of it all (James 2:10). And if found guilty, then under the wrath of God. And so through our own obedience to the Law, God can by no means declare us righteous in His sight, only guilty. Therefore if we seek justification before Him through the Law, and not the Gospel, by which God has made justification possible for everyone who believes in His Son, we are only invoking His wrath and judgment on ourselves, and not His grace. For again the Law brings about wrath, not salvation.
Therefore the Lord Jesus Christ had to fulfill all of the righteous requirements of the Old Covenant (i.e. the Law) through His own sacrificial death and shedding of blood on the cross so that God could deal with us according to the New Covenant, and not the Old. Which again the Lord Jesus ushered with His disciples, before suffering for us all on the cross, to fulfill it all (Matt 26:26-28). And thus having done so, God the Father now sees everyone who believes in the Lord Jesus Christ no longer under the Law, but rather In Christ (2 Cor 5:17). And if in Christ, no longer under the law, nor the wrath of God, as the Apostle Paul states here: "for where there is no law there is no transgression"
Vs. 16 "Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all."
God's promise then comes to us all by faith (not law), so that it might be according to grace (not works), so that the promise might be sure to all the seed, and not just those of the law (i.e. the circumcised, the Jews), but to all the seed, I.e. those who are the faith of Abraham, that is the believing Gentiles who exemplify the faith of Abraham. And thus Abraham is said to be the Father of us all who believe, both the Jews (i.e. those of the law) and the Gentiles.
Vs. 17 17 (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did;
When God told Abraham “I have made you a father of many nations” (see Genesis 17:5) Abraham though well into his old age believed it, just as God spoke it to him. Even though from a natural standpoint it would seem quite impossible for God to make Abraham the father of many nations, since both he and his wife Sara were well passed the age of childbearing. Yet that is precisely the point, so that God's promise could by no means find fulfillment by human effort or endeavour, but only God could fulfill it. And so Abraham's role or part in it all was to simply to believe Him, that He could do it, and that He would do it. Just as the Gospel demands the same from us all who want to have and inherit salvation from the Lord Jesus Christ.
Vs. 18 18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.”
And so contrary to hope, (that is from a natural perspective) Abraham in hope believed. And so Abraham became the father of many nations (Genesis 17:5). But not just the father of descendants from his own body, but of everyone who likewise believes God's Word. And thus trusts God's Word is in fact exemplifying the same faith that Abraham first exemplified through which God declared Abraham righteous in His sight. And so Abraham became the father of many nations, according to what was spoken, “So shall your descendants be.” The Apostle now quoting from God's earlier promise to Abraham in Genesis 15:5.
Therefore Abraham didn't need to know all of the details about how and when God would fulfill His Word to him, he simply believed that God would. And so Abraham in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.”
Vs. 19-22 19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. 20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.”
Abraham then was not weak in faith at the promise of God, nor did he consider his own body, nor Sara's, (and their old age, and thus the deadness of Sara's womb) in how God would fulfill His promise to him of having descendants as numerous as sand on the seashore, or as the stars of heaven. In essence Abraham did not look to himself as the agent of fulfilling God's promise to him. Instead Abraham's faith was fixed on Almighty God, who as the Apostle Paul said in verse seventeen gives life to the dead and calls into being those things which do not exist as though they did (vs. 17). Therefore Abraham's faith was not a faith that "believes" for a moment, but then falls away in difficult times or trouble, or loses "traction" during those periods of time when God is "silent", as one waits on the Lord's promises fulfillment. No Abraham was fully convinced that God was not only able to perform all that he said to him, but God was going to perform all that He said to him. Therefore Abraham did not waver at the promise of God through unbelief but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.” vs. 19-22
And so God who new Abraham's heart, could account Abraham's faith at the very moment He spoke His promise to Him as righteousness before Him, because He knew Abraham believed Him.
Vs. 23-25 23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our justification.
And so God's Word was declared too Abraham and then written not just for Abraham's sake; that faith was imputed to Abraham for righteousness; but for us all who likewise believe. For we too shall have our own faith imputed to us for righteousness because we too believe in God, who raised up Jesus our Lord from dead, who was first delivered up to crucifixion death because of our offenses, to pay the penalty that God's Law in justice demands, and then Jesus having suffered crucifixion death for us all who believe, was raised from the dead for our justification. And that is the Gospel's promise to one and to all, that by faith in the Lord Jesus Christ one shall have remission of all their sins and new and everlasting life (John 3:16).
Scripture Quotation
The New King James Version. Nashville: Thomas Nelson, 1982.In saying that God's promise to Abraham, that he would be the heir of the world was not given to Abraham or to his seed through the Law, but through the righteousness of faith (vs. 13). The Apostle Paul is making an absolute distinction from having a "righteousness" which is from the Law, and the righteousness which is from God, which is only by faith. Now this righteousness by faith comes to all of Abrahams' seed, that is all who like Abraham believe, that is who take God at His Word. Thus whether ones is of the circumcision (a common Biblical terminology in describing those who are Jews), or the uncircumcision (a common way of identifying Gentiles), God's promise is to all of Abraham's seed, that is all who believe Him, are by God s Word, reckoned to Him as the seed of Abraham.
Vs. 14-15 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression.
Therefore since God's promise is distinctly tied to faith, to being declared righteous by Him by faith, those who are of the Law, that is whose hope is fixated upon the Law as the means of being righteous in the sight to God, these are not the heirs, because to do so would then make void faith. And thus would nullify God's promise that is given to us by faith. Indeed it would nullify every promise of salvation from God because these only come to us by faith, by believing them and thus receiving them by faith in the Lord Jesus Christ. Therefore those who are of the law are not the heirs, for the promise which was given by faith, and is to be received by faith, would be made of no effect if those who are of the Law are the heirs. For who would need a promise from God if one could do for themselves through the Law what God promised that He would do for them? Just as He promised Abraham that He was going to provide the sacrifice, so that Isaac could be spared, and the promise could come to all His seed. For the Law only brings about wrath (vs. 15). Not grace, only God's everlasting wrath. For by it's very design and nature the Law only exposes our sins, it doesn't provide any lasting remedy for them, only the Gospel does. And so where there is law, there is no grace, and if no grace, then no faith can invoke it. However where there is no Law, there is no transgression (vs. 15). For to be under the Law, is to only be found guilty in the sight of God, and thus faced with the wrath of God. For the Law requires perfect obedience to the letter of it, making justification by ones own obedience to the Law completely impossible. Therefore as the Apostle Paul says here the Law only brings about wrath. Because the Law makes no provisions for someone trying really hard to obey it, or even obeying certain parts really well. The Law is utterly unrelenting, making no provisions for justifying human sin, frailty, and error. Instead the law demands complete, total, and ongoing obedience to it all, otherwise one will be found guilty of it all (James 2:10). And if found guilty, then under the wrath of God. And so through our own obedience to the Law, God can by no means declare us righteous in His sight, only guilty. Therefore if we seek justification before Him through the Law, and not the Gospel, by which God has made justification possible for everyone who believes in His Son, we are only invoking His wrath and judgment on ourselves, and not His grace. For again the Law brings about wrath, not salvation.
Therefore the Lord Jesus Christ had to fulfill all of the righteous requirements of the Old Covenant (i.e. the Law) through His own sacrificial death and shedding of blood on the cross so that God could deal with us according to the New Covenant, and not the Old. Which again the Lord Jesus ushered with His disciples, before suffering for us all on the cross, to fulfill it all (Matt 26:26-28). And thus having done so, God the Father now sees everyone who believes in the Lord Jesus Christ no longer under the Law, but rather In Christ (2 Cor 5:17). And if in Christ, no longer under the law, nor the wrath of God, as the Apostle Paul states here: "for where there is no law there is no transgression"
Vs. 16 "Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all."
God's promise then comes to us all by faith (not law), so that it might be according to grace (not works), so that the promise might be sure to all the seed, and not just those of the law (i.e. the circumcised, the Jews), but to all the seed, I.e. those who are the faith of Abraham, that is the believing Gentiles who exemplify the faith of Abraham. And thus Abraham is said to be the Father of us all who believe, both the Jews (i.e. those of the law) and the Gentiles.
Vs. 17 17 (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did;
When God told Abraham “I have made you a father of many nations” (see Genesis 17:5) Abraham though well into his old age believed it, just as God spoke it to him. Even though from a natural standpoint it would seem quite impossible for God to make Abraham the father of many nations, since both he and his wife Sara were well passed the age of childbearing. Yet that is precisely the point, so that God's promise could by no means find fulfillment by human effort or endeavour, but only God could fulfill it. And so Abraham's role or part in it all was to simply to believe Him, that He could do it, and that He would do it. Just as the Gospel demands the same from us all who want to have and inherit salvation from the Lord Jesus Christ.
Vs. 18 18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.”
And so contrary to hope, (that is from a natural perspective) Abraham in hope believed. And so Abraham became the father of many nations (Genesis 17:5). But not just the father of descendants from his own body, but of everyone who likewise believes God's Word. And thus trusts God's Word is in fact exemplifying the same faith that Abraham first exemplified through which God declared Abraham righteous in His sight. And so Abraham became the father of many nations, according to what was spoken, “So shall your descendants be.” The Apostle now quoting from God's earlier promise to Abraham in Genesis 15:5.
Therefore Abraham didn't need to know all of the details about how and when God would fulfill His Word to him, he simply believed that God would. And so Abraham in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.”
Vs. 19-22 19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. 20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.”
Abraham then was not weak in faith at the promise of God, nor did he consider his own body, nor Sara's, (and their old age, and thus the deadness of Sara's womb) in how God would fulfill His promise to him of having descendants as numerous as sand on the seashore, or as the stars of heaven. In essence Abraham did not look to himself as the agent of fulfilling God's promise to him. Instead Abraham's faith was fixed on Almighty God, who as the Apostle Paul said in verse seventeen gives life to the dead and calls into being those things which do not exist as though they did (vs. 17). Therefore Abraham's faith was not a faith that "believes" for a moment, but then falls away in difficult times or trouble, or loses "traction" during those periods of time when God is "silent", as one waits on the Lord's promises fulfillment. No Abraham was fully convinced that God was not only able to perform all that he said to him, but God was going to perform all that He said to him. Therefore Abraham did not waver at the promise of God through unbelief but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for righteousness.” vs. 19-22
And so God who new Abraham's heart, could account Abraham's faith at the very moment He spoke His promise to Him as righteousness before Him, because He knew Abraham believed Him.
Vs. 23-25 23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our justification.
And so God's Word was declared too Abraham and then written not just for Abraham's sake; that faith was imputed to Abraham for righteousness; but for us all who likewise believe. For we too shall have our own faith imputed to us for righteousness because we too believe in God, who raised up Jesus our Lord from dead, who was first delivered up to crucifixion death because of our offenses, to pay the penalty that God's Law in justice demands, and then Jesus having suffered crucifixion death for us all who believe, was raised from the dead for our justification. And that is the Gospel's promise to one and to all, that by faith in the Lord Jesus Christ one shall have remission of all their sins and new and everlasting life (John 3:16).
Scripture Quotation
Additional Resources Consulted
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.
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