Now it is not written only for him, that it was reputed to him unto justice,

Now it was not written on his account alone that it was reckoned to him,

And it was not written on his account alone, that it was reckoned to him,

Nor was the fact of its being placed to his credit put on record for his sake only;

Now, it was not because of him only that this was said,

Now it was not written that it was credited to him for his sake alone,

Now this has been written, that it was reputed to him unto justice, not only for his sake,

Now these words – 'it was regarded as righteousness' – were not written with reference to Abraham only;

Non est autem scriptum propter ipsum tantum, imputatum fuisse illi;

Now it was not written, etc. A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all. We are, by this passage, reminded of the duty of seeking profit from the examples recorded in Scripture. That history is the teacher of what life ought to be, is what heathens have with truth said; but as it is handed down by them, no one can derive from it sound instruction. Scripture alone justly claims to itself an office of this kind. For in the first place it prescribes general rules, by which we may test every other history, so as to render it serviceable to us: and in the second place, it clearly points out what things are to be followed, and what things are to be avoided. But as to doctrine, which it especially teaches, it possesses this peculiarity, -- that it clearly reveals the providence of God, his justice and goodness towards his own people, and his judgments on the wicked. What then is recorded of Abraham is by Paul denied to have been written only for his sake; for the subject is not what belongs to the special call of one or of any particular person; but that way of obtaining righteousness is described, which is ever the same with regard to all; and it is what belonged to the common father of the faithful, on whom the eyes of all ought to be fixed. If then we would make a right and proper use of sacred histories, we must remember so to use them as to draw from them sound doctrine. They instruct us, in some parts, how to frame our life; in others, how to strengthen faith; and then, how we are to be stirred up to serve the Lord. In forming our life, the example of the saints may be useful; and we may learn from them sobriety, chastity, love, patience, moderation, contempt of the world, and other virtues. What will serve to confirm faith is the help which God ever gave them, the protection which brought comfort in adversities, and the paternal care which he ever exercised over them. The judgments of God, and the punishments inflicted on the wicked, will also aid us, provided they fill us with that fear which imbues the heart with reverence and devotion. But by saying, not on his account only, he seems to intimate, that it was written partly for his sake. Hence some think, that what Abraham obtained by faith was commemorated to his praise, because the Lord will have his servants to be forever remembered, according to what Solomon says, that their name will be blessed. (Proverbs 10:7.) But what if you take the words, not on his account only, in a simpler form, as though it were some singular privilege, not fit to be made an example of, but yet suitable to teach us, who must be justified in the same manner? This certainly would be a more appropriate sense.

Now it was not written - The record of this extraordinary faith was not made on his account only; but it was made to show the way in which men may be regarded and treated as righteous by God. If Abraham was so regarded and treated, then, on the same principle, all others may be. God has but one mode of justifying people.
Imputed - Reckoned; accounted. He was regarded and treated as the friend of God.

Now it was not written for his sake alone - The fact of Abraham's believing and receiving salvation through that faith is not recorded as a mere circumstance in the patriarch's life, intended to do him honor: see Romans 4:24.

(18) Now it was not written for his sake alone, that it was imputed to him;
(18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.

Now it was not written for his sake alone,.... This was not left on the sacred records, Genesis 15:6,
that it was imputed to him; purely on his account, merely for his sake, as an encomium of his faith, and an honourable testimony to it, and for the encouragement of it; though this was doing him a very great honour, and was one design of it.

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, Isaiah 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.

Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

Now it was not written for his sake alone. But in order that we might have an example of God's plan of justification.
For us also. If we believe our faith shall save us.
On him that raised Jesus. The same God who quickened Abraham's body, as good as dead, raised up our Lord.
Who was delivered for our offences. "He died for us;" "was made sin for us." He was to be "cut off, but not for himself."
Raised again for our justification. The resurrection of Christ was his own justification against the condemnation of the world. In his justification, all for whom he died, who have laid hold on him by faith and are found in him, are justified with him, in that their sins are forgiven. Without the resurrection, the sepulcher of Christ would be the grave of all our hopes. This is beautifully symbolized in baptism. "We are buried by baptism into death," his death, "planted in the likeness of his death," figuratively die with him. We are also "planted in the likeness of his resurrection." We rise with him, "new creatures," justified by his resurrection.

On his account only - To do personal honour to him.