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4. Abraham Justified by Faith

¹ What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? ² If, in fact, Abraham was justified by works, he had something to boast about—but not before God. ³ What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.” Gen. 15:6; also in verse 22

⁴ Now to the one who works, wages are not credited as a gift but as an obligation. ⁵ However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. ⁶ David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:

    ⁷ “Blessed are those
   whose transgressions are forgiven,
   whose sins are covered.
⁸ Blessed is the one
   whose sin the Lord will never count against them.” Psalm 32:1,2

⁹ Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. ¹⁰ Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! ¹¹ And he received circumcision as a sign, 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 have not been circumcised, in order that righteousness might be credited to them. ¹² And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

¹³ It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. ¹⁴ For if those who depend on the law are heirs, faith means nothing and the promise is worthless, ¹⁵ because the law brings wrath. And where there is no law there is no transgression.

¹⁶ Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. ¹⁷ As it is written: “I have made you a father of many nations.” Gen. 17:5 He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.

¹⁸ Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” Gen. 15:5 ¹⁹ Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. ²⁰ Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, ²¹ being fully persuaded that God had power to do what he had promised. ²² This is why “it was credited to him as righteousness.” ²³ The words “it was credited to him” were written not for him alone, ²⁴ but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. ²⁵ He was delivered over to death for our sins and was raised to life for our justification.

9-10. As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law. But we ought to consider what sort of men were those with whom Paul was reasoning; for we know that hypocrites, whilst they generally boast of meritorious works, do yet disguise themselves in outward masks. The Jews also had a peculiar way of their own, by which they departed, through a gross abuse of the law, from true and genuine righteousness. Paul had said, that no one is blessed but he whom God reconciles to himself by a gratuitous pardon; it hence follows, that all are accursed, whose works come to judgment. Now then this principle is to be held, that men are justified, not by their own worthiness, but by the mercy of God. But still, this is not enough, except remission of sins precedes all works, and of these the first was circumcision, which initiated the Jewish people into the service of God. He therefore proceeds to demonstrate this also.

We must ever bear in mind, that circumcision is here mentioned as the initial work, so to speak, of the righteousness of the law: for the Jews gloried not in it as the symbol of God’s favor, but as a meritorious observance of the law: and on this account it was that they regarded themselves better than others, as though they possessed a higher excellency before God. We now see that the dispute is not about one rite, but that under one thing is included every work of the law; that is, every work to which reward can be due. Circumcision then was especially mentioned, because it was the basis of the righteousness of the law.

But Paul maintains the contrary, and thus reasons: “If Abraham’s righteousness was the remission of sins, (which he safely takes as granted,) and if Abraham attained this before circumcision, it then follows that remission of sins is not given for preceding merits.” You see that the argument rests on the order of causes and effects; for the cause is always before its effect; and righteousness was possessed by Abraham before he had circumcision.