For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.

For what saith the scripture? Abraham believed God, and it was reputed to him unto justice.

for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness.

for what doth the writing say? 'And Abraham did believe God, and it was reckoned to him, to righteousness;'

For what says the Scripture? "And Abraham believed God, and this was placed to his credit as righteousness."

But what does it say in the holy Writings? And Abraham had faith in God, and it was put to his account as righteousness.

For what does the Scripture say? 'And Abraham believed God, and it was credited to him as righteousness.'

For what does Scripture say? "Abram believed God, and it was reputed to him unto justice."

For what are the words of scripture? 'Abraham had faith in God, and his faith was regarded by God as righteousness.'

Quid enim Scripture dicit' Credidit Abraham Deo, et imputa tum est illi in justitiam.

For what saith the Scripture? This is a proof of the minor proposition, or of what he assumed, when he denied that Abraham had any ground for glorying: for if Abraham was justified, because he embraced, by faith, the bountiful mercy of God, it follows, that he had nothing to glory in; for he brought nothing of his own, except a confession of his misery, which is a solicitation for mercy. He, indeed, takes it as granted, that the righteousness of faith is the refuge, and, as it were, the asylum of the sinner, who is destitute of works. For if there be any righteousness by the law or by works, it must be in men themselves; but by faith they derive from another what is wanting in themselves; and hence the righteousness of faith is rightly called imputative. The passage, which is quoted, is taken from Genesis 15:6; in which the word believe is not to be confined to any particular expression, but it refers to the whole covenant of salvation, and the grace of adoption, which Abraham apprehended by faith. There is, indeed, mentioned there the promise of a future seed; but it was grounded on gratuitous adoption: [1] and it ought to be observed, that salvation without the grace of God is not promised, nor God's grace without salvation; and again, that we are not called to the grace of God nor to the hope of salvation, without having righteousness offered to us. Taking this view, we cannot but see that those understand not the principles of theology, who think that this testimony recorded by Moses, is drawn aside from its obvious meaning by Paul: for as there is a particular promise there stated, they understand that he acted rightly and faithfully in believing it, and was so far approved by God. But they are in this mistaken; first, because they have not considered that believing extends to the whole context, and ought not to be confined to one clause. But the principal mistake is, that they begin not with the testimony of God's favor. But God gave this, to make Abraham more assured of his adoption and paternal favor; and included in this was eternal salvation by Christ. Hence Abraham, by believing, embraced nothing but the favor offered to him, being persuaded that it would not be void. Since this was imputed to him for righteousness, it follows, that he was not otherwise just, than as one trusting in God's goodness, and venturing to hope for all things from him. Moses does not, indeed, tell us what men thought of him, but how he was accounted before the tribunal of God. Abraham then laid hold on the benignity of God offered to him in the promise, through which he understood that righteousness was communicated to him. It is necessary, in order to form an opinion of righteousness, to understand this relation between the promise and faith; for there is in this respect the same connection between God and us, as there is, according to the lawyers, between the giver and the person to whom any thing is given, (datorem et donatarium -- the donor and the donee:) for we can no otherwise attain righteousness, than as it is brought to us, as it were, by the promise of the gospel; and we realize its possession by faith. [2] How to reconcile what James says, which seems somewhat contrary to this view I have already explained, and intend to explain more fully, when I come, if the Lord will permit, to expound that Epistle. Only let us remember this, -- that those to whom righteousness is imputed, are justified; since these two things are mentioned by Paul as being the same. We hence conclude that the question is not, what men are in themselves, but how God regards them; not that purity of conscience and integrity of life are to be separated from the gratuitous favor of God; but that when the reason is asked, why God loves us and owns us as just, it is necessary that Christ should come forth as one who clothes us with his own righteousness.

Footnotes

1 - The adoption is evidently included in the words, found in the first verse of this chapter, "I am thy shield and thy exceeding great reward." What follows is connected with this, and the promise of a numerous seed arose from what Abraham said respecting an heir. His believing then had an especial regard to the first promise, as the second, respecting his "seed," was only, as it were, an enlargement of the first, or an addition to it. -- Ed.

2 - The foregoing observations contain a lucid and a satisfactory view of the character of Abraham's faith, perfectly consistent with what is said of it by Paul in this chapter, and in the epistle to the Galatians. Some think that the principle of faith was the only thing which the Apostle had in view in referring to Abraham's faith, and that he had no special regard to the object of justifying faith, that is, Christ. But that Christ was, in a measure, revealed to him, is evident from the account given in Genesis, and from what Christ himself has said, -- that Abraham saw his day and rejoiced, John 8:56. At the same time it was the promise of gratuitous mercy, as Calvin intimates, that formed the most distinctive object of Abraham's faith, the promise of a free acceptance, without any regard to works. There are two things which the Apostle clearly intended to show, -- that imputation of righteousness is an act of gratuitous favor, -- and that it is alone by faith. There is some difference in the wording, though not in the meaning, of the sentence from Genesis 15:6. Paul gives it literally according to the Septuagint. The word "Abraham," is put in; instead of "Jehovah," it is "God;" the verb "count," is made passive, and a preposition is placed before "righteousness." The Hebrew is this, -- "And he believed on Jehovah, and he counted it to him righteousness." The "it," no doubt, refers to what is included in the word "believed." So Paul explains it in verse 9, where he expressly puts down pistis, faith. It has been said that this faith of Abraham was not faith in Christ, according to what the context shows in Genesis. And it was not so specifically: nor does Paul represent it as such; for this was not his object. He states it throughout as faith in God; it was believing the testimony of God; but that testimony embraced a promise respecting Christ; so that it included the Savior within its compass. We must remember that Paul's object is to establish this truth, -- that righteousness is attained by faith and not by works; and that for this end he adduces the examples both of Abraham and David. It was not his design to point out specifically the object of justifying faith. We must keep this in view, in order to understand the reasoning of the Apostle in this chapter: it is the power and efficacy of faith, in opposition to all works, that he particularly dwells upon, and the gracious promise of God was its object. -- Ed.

For what saith the Scripture? - The inspired account of Abraham's justification. This account was final, and was to settle the question. This account is found in Genesis 15:6.
Abraham believed God - In the Hebrew, "Abraham believed Yahweh." The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in Romans 4:16-21. The reason why it was counted to him for righteousness was, that it was such a strong, direct, and unwavering act of confidence in the promise of God.
And it - The word "it" here evidently refers to the act of believing It does not refer to the righteousness of another - of God, or of the Messiah; but the discussion is solely of the strong act of Abraham's faith. which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, the strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fully expressed in Romans 4:18-22. When therefore it is said that the righteousness of Christ is accounted or imputed to us; when it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doctrine, it cannot be defended by "this" passage of Scripture.
Faith is uniformly an act of the mind. It is not a created essence which is placed within the mind. It is not a substance created independently of the soul, and placed within it by almighty power. It is not a principle, for the expression a principle of faith, is as unmeaningful as a principle of joy, or a principle of sorrow, or a principle of remorse. God promises; the man believes; and this is the whole of it.
(A principle is the "element or original cause," out of which certain consequences arise, and to which they may be traced. And if faith be the root of all acceptable obedience, then certainly, in this sense, it is a principle. But whatever faith be, it is not here asserted that it is imputed for, or instead of, righteousness. See the note above.)
While the word "faith" is sometimes used to denote religious doctrine, or the system that is to be believed (Acts 6:7; Acts 15:9; Romans 1:5; Romans 10:8; Romans 16:26; Ephesians 3:17; Ephesians 4:5; 1-Timothy 2:7, etc.); yet, when it is used to denote that which is required of people, it always denotes an acting of the mind exercised in relation to some object, or some promise, or threatening, or declaration of some other being; see the note at Mark 16:16.
Was counted - ἐλογίσθη elogigisthē. The same word in Romans 4:22, is is rendered "it was imputed." The word occurs frequently in the Scriptures. In the Old Testament, the verb חשׁב chaashab, which which is translated by the word λογίζομαι logizomai, means literally, "to think, to intend," or "purpose; to imagine, invent," or "devise; to reckon," or "account; to esteem; to impute," that is, to impute to a man what belongs to himself, or what "ought" to be imputed to him. It occurs only in the following places: Psalm 32:2; Psalm 35:4; Isaiah 10:7; Job 19:11; Job 33:10; Genesis 16:6; Genesis 38:15; 1-Samuel 1:13; Psalm 52:4; Jeremiah 18:18; Zac 7:10; Job 6:26; Job 19:16; Isaiah 13:17; 1-Kings 10:21; Numbers 18:27, Numbers 18:30; Psalm 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:16. I have examined all the passages, and as the result of my examination have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man what does not strictly belong to him; or of charging on him what ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring, or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times (see "Schmidius' Concord)," and, in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be derived, therefore, from this word. Whatever is meant by it here, it evidently is declared that the act of believing is what is intended, both by Moses and by Paul.
For righteousness - In order to justification; or to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God. In reference to this we may remark,
(1) That it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance; for then it would have been a work. Faith was as much his own act, as any act of obedience to the Law.
(2) the design of the apostle was to show that by the Law, or by works, man could not be justified; Romans 3:28; Romans 4:2.
(3) faith was not what the Law required. It demanded complete and perfect obedience; and if a man was justified by faith, it was in some other way than by the Law.
(4) as the Law did not demand this; and as faith was something different from the demand of the Law; so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit. It was not by complying with the Law. It was in a mode entirely different.
(5) in being justified by faith, it is meant, therefore, that we are treated as righteous; that we are forgiven; that we are admitted to the favor of God, and treated as his friends.
(6) in this act, faith, is a mere instrument, an antecedent, a "sine qua non," what God has been pleased to appoint as a condition on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God; of affection for his cause and character; of reconciliation and friendship; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance.
(7) since this is not a matter of law; since the Law could not be said to demand it; as it is on a different principle; and as the acceptance of faith, or of a believer, cannot be a matter of merit or claim, so justification is of grace, or mere favor. It is in no sense a matter of merit on our part, and thus stands distinguished entirely from justification by works, or by conformity to the Law. From beginning to end, it is, so far as we are concerned, a matter of grace. The merit by which all this is obtained, is the work of the Lord Jesus Christ, through whom this plan is proposed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in themselves ungodly; see Romans 4:5. In this place we have also evidence that faith is always substantially of the same character. In the case of Abraham it was confidence in God and his promises. All faith has the same nature, whether it be confidence in the Messiah, or in any of the divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel; see Hebrews. 11.

For, what saith the Scripture? - The Scriptural account of this transaction, Genesis 15:6, is decisive; for there it is said, Abraham believed God, and it was counted, ελογισθη, it was reckoned to him for righteousness, εις δικαιοσυνην, for justification.

(3) For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.

For what saith the Scripture?.... This answers to "what is that which is written" (c)? or what does the Scripture say? which is a way of speaking used by the Jews, when anything is proposed, which seems contrary to Scripture, as here justification by works does. A testimony from Scripture is here produced, proving that Abraham was justified by faith, and not by works: the place referred to is Genesis 15:6;
Abraham believed God; the object of his faith and trust were not his riches, nor his righteousness, but Jehovah, the Son of God, the second person in the Trinity, styled in Genesis 15:1, "the Word of the Lord", the essential Word of God, and called his "shield", and "exceeding great reward"; characters which are very applicable to Christ: and this faith of his in the Lord was not a mere assent to the promise of God, but a fiducial act of faith in him; and was not merely concerned with temporal, but with spiritual things, and particularly about Christ the promised seed:
and it was counted to him for righteousness, the meaning of which is not, that Abraham imputed righteousness to God, or celebrated his righteousness and faithfulness, as some; or that the world reckoned Abraham a righteous person, as others; but that God reckoned him righteous, or imputed it to him for righteousness: and the question is, what the it is which was counted to him for righteousness? and that this is to be understood, , "concerning faith", as R. Solomon Jarchi says, is out of question; for this is expressly said by the apostle, Romans 4:9. The only one is, whether it means the grace of faith by which he believed; or the object of faith on which he believed, and with which his faith was conversant: not the former, for that is not righteousness, nor accounted so; but is distinguished from it, and is that by which a person receives and lays hold on righteousness; besides, whatever may be alleged in favour of the imputation of Abraham's faith to himself for righteousness, it can never be thought to be imputed to others on that account; whereas the very selfsame it is imputed to others also; see Romans 4:24; it remains then that it was the promised seed, the Messiah, and his righteousness, which Abraham, by faith, looked unto, and believed in, that was made unto him righteousness by imputation. Now since so great and good a man as Abraham was not justified by works, but by faith in the righteousness of the Messiah, it follows, that none of his sons, nor any other person whatever, ought to seek for, or expect to be justified in any other way.
(c) T. Bab. Beracot, fol. 5. 1. & 15. 2. & passim.

For what saith the, Scripture? Abraham believed God, and it--his faith.
was counted to him for righteousness-- (Genesis 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Romans 4:4-5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (John 6:29; 1-John 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Genesis 12:3; Genesis 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

Abraham believed God - That promise of God concerning the numerousness of his seed, Genesis 15:5, Genesis 15:7; but especially the promise concerning Christ, Genesis 12:3, through whom all nations should be blessed. And it was imputed to him for righteousness - God accepted him as if he had been altogether righteous. Genesis 15:6.