Abraham's behavior is an indicator of his spiritual condition. Abraham was born unto Terah, and they practiced idolatry (Joshua 24:2). Apart from this reference (and another in Is.51:2), there is little we know of Abraham prior to his introduction in Genesis 12. Apparently Genesis 12 is the turning point in his experience, as he does not fit the description of the wicked, who are God haters and will not seek after God (Ro.3: 9-19).
Furthermore, Paul writing in Hebrews 11: 8-9, states that Abraham did these things (#1,2,3 above) by faith.
From this we may conclude that Abraham was a regenerate person at the time of the events recorded in Genesis 12.
This being the case, we then ask, "What improvement is there in Abraham's case after the Genesis 15 event of being imputed righteous?"
The immediate answer to this is, "God counted him righteous." In one sense, Abraham was righteous prior to the Genesis 15 event; he was walking by faith, he was responding appropriately to God's instructions by faith. However let us note that all these things involved human action and thus, "...he had whereof to glory, but not before God."
None of these things moved God to "count him righteous". Though obedience is commendable, it is a required part of duty to God and therefore not meritous. In Genesis 15 a new situation developed, God revealed to Abraham what He (God) would do. This was something that did not require action on Abraham's part. Abraham's response to this revelation was a child-like trust that it would be even as He (God) had said, "And therefore it was imputed to him for righteousness."(Ro.4:22)
The practical significance of imputed righteousness for us is that, when\where it occurs, our relationship with God becomes mutual and reciprocal. When we look to God with that Abrahamic child-like trust, God takes notice of it--counts us righteous on account of it, and consequently, is pleased to have us in His presence. What a blessing for earth-bound clods!
WHAT SHALL WE SAY THEN THAT ABRAHAM HATH FOUND>> Paul now cites the case of Abraham for an illustration of what he has laid down. He still aims at convincing the Jew that the blessings of justification are to Gentile as well as Jew. He will demonstrate that powerfully in vv. 9-10; also, he will show the priority of Faith over the covenant of Circumcision and the subsequent law dispensation to the Circumcision.
"hath found" It is clear that Abraham busied himself doing God's will as it became revealed to him. These words indicate activity on his part within his relationship as a servant of God. When a person "finds" something, they either were looking for it or came upon it by chance/unexpectedly.
In the "way of duty", he experienced new visits from God giving him additional instruction and encouragement. This is the usual way spiritual things are "found".
AS PERTAINING TO THE FLESH>> this is pertinent to the Jews who placed such emphasis on their lineage. Paul is appealing to, and has adjusted his argument to confront the objections of the Jew.
FOR IF ABRAHAM WERE JUSTIFIED BY WORKS HE HATH WHEREOF TO GLORY>>This verse alludes to him being found in the "way of duty"; therefore Paul uses the words, "by works". Abraham is deserving of respect and honor from men for his works. He set and serves as a good example to emulate.
[The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews (Luke 3:8). ATR]
BUT NOT BEFORE GOD.>> His works were not meritous Godward; it was his duty.
"When you have done everything that is commanded you, say, I am an unprofitable servant, for I've only done that which is required."
WHAT SAITH THE SCRIPTURE>>Pauline method to cement the point in Scripture.
ABRAHAM BELIEVED GOD AND IT WAS COUNTED UNTO HIM FOR RIGHTEOUSNESS>> "believed" active voice
"counted" passive voice; reckon, calculate, compute. a thing is reckoned to be something, i.e. as availing for or equivalent to something, as having the like force and weight. God counts, reckons, considers believing Abraham righteous.
[It was set down on the credit side of the ledger. ATR]
Note #1: When we do a self-examination, it is our nature to feel badly when we fail in our duty. On the other hand, when we are not amiss and have been regular and diligent in discharging responsibilities we feel good about it. This is as it ought. However, we can easily go beyond and begin feeling good about ourselves. (I suppose all see the difference) When our feelings over-extend in this way we have developed an unrealistic view of ourselves; the view of the Pharisee. The focus of the Pharisee was upon his works. The focus of Abraham was upon God, "Abraham believed God." This is what God saw and delighted in.
Note#2: The significance of this event is that God now considers Abraham righteous. Prior to this the relationship was that of servant and master. Abraham's obedience, though comely for a servant, was not meritous; it merely qualified him as a usable servant ( as opposed to a rebellious servant). Abraham's explicit trust in God's promise does not escape notice; God counts him righteous in character. In the eyes of God, righteousness is an attractive quality where it be found. God now sees more in Abraham than a servant, and therefore he is called the Friend of God. God chose him for a friend.
The above ought to help us understand the significance of imputed righteousness. It is a process we frequently use ourselves in choosing our friends and companions. For example, there are people we are frequently in company with (business or casual acquaintance), yet don't consider them as friends or persons to spend time with other than when necessary; there is no underlying attraction or common bond. On the other hand, those whom we count as our friends and enjoy being with, have some quality about them which we like, which pleases us and makes us desire their company.
This is what occurred in Genesis 15. God saw the child-like trust that Abraham had; it pleased him and was a quality that He looked for when choosing a friend. (I speak as a man)
This and the next verse are subjective; that is, they examine contrasting ways different characters view the process of approaching God .
NOW TO HIM THAT WORKETH>>"to him" indicates how the person views the case. A person has his own "view" or perspective about the matter...subjective opinion. His opinion may or may not fit the facts. In this case it does not.
IS THE REWARD NOT RECKONED OF GRACE, BUT OF DEBT>> In this instance, the man subjectively considers (reckons) his works effectual to merit justification. Therefore, in his view (reckoning), he has merit and has earned justification; it is his due.
BUT TO HIM >>"to him" again refers to how a person subjectively views his own case. This verse portrays a different character than the former. This one has a proper view.
THAT WORKETH NOT BUT BELIEVETH ON HIM THAT JUSTIFIETH THE UNGODLY>> "worketh not" doesn't mean this person is not acting "rightly", but rather, that he does not "reckon or think" of his works as meritous, so as to warrant Justification before God.
This character, not trusting his works, relies upon, and trusts in God as did Abraham. He relies upon what God has revealed of His character, to wit,
"The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin,..."Ex.34:6-7
With God, a man believing and relying upon him is righteous.
HIS FAITH IS COUNTED FOR RIGHTEOUSNESS>> "counted" same voice as "reckoned" in former verse.(middle or active) The key to this and the former verse is "how the person views his own case" (the perspective shapes the attitude). It is important that we view our case or situation accurately. Having a large measure of self-confidence or conviction is not sufficient; we may be strongly persuaded and yet be wrong.
EVEN AS DAVID ALSO DESCRIBETH THE BLESSEDNESS OF THE MAN>> In this verse, Paul strengthens his argument and shows that it is supported by David's experience as recorded in the Psalms. This illustrates both the unity of the Scriptures and God's faithful dealings with his people.
"blessedness"--to pronounce blessed; to count happy; desirable state or condition. This term is used numerously in the Beatitudes (Matt. 5)
WHOM GOD IMPUTETH RIGHTEOUSNESS WITHOUT WORKS>> The distinguishing characteristic of faith is that it looks, believes, rests, and relies upon God and his promises.
This is the "blessedness", the happy and desirable state we seek to experience. God takes notice where it is found.
Paul's method to base and illustrate his arguments by scripture. He quotes from Ps. 32.
SAYING, BLESSED ARE THEY WHOSE INIQUITIES ARE FORGIVEN>> doesn't this sound like a Beatitude? Oh!! Blessed state to be!
"iniquity" from [Gr. anomia]; without law, either by ignorance or by violating it. TDNT
AND WHOSE SINS ARE COVERED>> "sin" to miss the mark; wander from the path; err.
"covered" veiled from sight.
BLESSED IS THE MAN TO WHOM THE LORD WILL NOT IMPUTE SIN.>>Paul equates imputed righteousness with the non-imputation of sin.
The Lord is doing the imputing, counting, reckoning; this in contrast to the verses above where Paul is treating the subjective view of a person. It is important to know how the Lord views/reckons our case.
Note: If the Lord were viewing our case according to our works this blessedness would not be. His view is of our attitude toward Him and His word. Do we count Him true to his word? Are we willing to bear our burden-- trusting Him to support us? Are we willing to sacrifice all, that He be our All.
COMETH THIS BLESSEDNESS THEN UPON THE CIRCUMCISION ONLY,>>The "blessedness" David spoke of is the same as Abraham experienced.
There is a "realization" of this experience. It is not easily gotten, but once experienced all else is inferior. It is "found" as did Abraham, in the way of duty, believing, trusting, and relying upon God and his word. The Lord called Abram in Genesis 12; it was later (ch.15) when this blessing was pronounced upon him.
OR UPON THE UNCIRCUMCISION ALSO>>God gave Abraham the covenant of circumcision after these things, in Genesis 17.
FOR WE SAY THAT FAITH WAS RECKONED TO ABRAHAM FOR RIGHTEOUSNESS>> this is the whole point of the argument. He stays focused.
HOW WAS IT THEN RECKONED? WHEN HE WAS IN CIRCUMCISION, OR IN UNCIRCUMCISION?>>This poses a question to the Jew which he may have never considered. When Abraham received the "blessing", he was uncircumcised! This convincingly shows that the "blessing" is not confined to the Circumcision (not the Jew only), but came antecedently to the covenant of Circumcision & the Law, and thus has priority to those covenants.
NOT IN CIRCUMCISIION, BUT IN UNCIRCUMCISION.>> this point was well made with me in 1976. I had been raised in a religious environment which taught that merit could be gained by law keeping and performing good works. A strong impression had been made upon me of the great advantage the Jew had over the Gentile. This compelling argument by Paul convicted me of the doctrine of grace.
AND HE RECEIVED THE SIGN OF CIRCUMCISION>> "sign" is a mark or token by which a person or thing is distinguished from others and is known. TDNT
A SEAL OF THE RIGHTEOUSNESS OF THE FAITH WHICH HE HAD YET BEING UNCIRCUMCISED>>
"seal" is that by which anything is confirmed, proved, authenticated. TDNT
The covenant of Circumcision came later and was a token or outward sign of the "blessedness."
THAT HE MIGHT BE>> This may refer to the contemplated result of God's purpose, or, actual result as is the case. He being the father of the faithful.
THE FATHER OF ALL THEM THAT BELIEVE THOUGH THEY BE NOT CIRCUMCISED>> God commenced a work with the calling of Abraham. The work was that he would have a visible body of people on earth that were separate (religiously) and uniquely different (morally and socially) from the heathen world. They would be given knowledge and grace to be witnesses unto the True God. As this commenced with Abraham he is referred to as their father.
THAT RIGHTEOUSNESS MIGHT BE IMPUTED UNTO THEM ALSO>> this is an important point to which he returns and emphasizes in the closing verses of this chapter. (vv. 23-25)
AND THE FATHER OF CIRCUMCISION TO THEM WHO ARE NOT OF THE CIRCUMCISION ONLY>> this applies specifically to his natural descendants under that covenant. Circumcision began with Abraham. Emphasis placed on "walking in the steps of the faith of Abraham".
BUT WHO ALSO WALK IN THE STEPS OF THAT FAITH OF OUR FATHER ABRAHAM, WHICH HE HAD BEING UNCIRCUMCISED>> In the larger view physical circumcision alone is nothing as noted in ch. 2:25. Paul made the point, "...but if thou be a breaker of the law, thy circumcision is made uncircumcision." On the other hand, if being brought up in the environment of Circumcision (unique social and religious environment) influences one to faithfulness, then it is useful and profitable.
Walking in the steps of Abraham involves viewing things in the same way as Abraham and acting on it, i.e., counting God faithful and His word true--whether promises or instruction. It is by his promises that God reveals his purpose and cements his commitment with us.
FOR THE PROMISE THAT HE SHOULD BE THE HEIR OF THE WORLD>> that is, God's promise to Abraham.
[But where is that promise? Not just Gen. 12:7, but the whole chain of promises about his son, his descendants like the stars of heaven, the Messiah and the blessing to the world through him. A.T. Robertson]
WAS NOT TO ABRAHAM OR TO HIS SEED THROUGH THE LAW>> a significant point; the law covenant came at Mt Sinai via Moses 430 years later. In Gal.3:18, Paul powerfully argues,
"For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise."
BUT THROUGH THE RIGHTEOUSNESS OF FAITH>> Note: the term "righteousness of faith" refers to righteousness which comes through the channel of faith. This is one of the two channels of revelation, that is, law revelation and faith revelation. In a word, "righteousness of faith" is the channel through which God's Righteousness which justifies sinners is ushered in; and this by God himself...in the person of his Son. As noted in the previous chapter, God's righteousness in justly condemning sinners was revealed in the law revelation.
As noted previously, the revelation by faith is now manifested by Jesus Christ:
" But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: ch.3:21,22"
FOR IF THEY WHICH ARE OF THE LAW BE HEIRS>> Paul uses a suppositional form of argument to show the awful effects of the Legalist's conclusion.
FAITH IS MADE VOID, AND THE PROMISE MADE OF NONE EFFECT>>
The "eternal purpose" of God is through faith not law. Law neither supersedes faith nor opposes it, rather, it shows the need of it. The point of the argument is, that Abraham had a mutual\reciprical relationship with God and the promises of future blessing, 430 years before the giving of the law.
If heirship or fellowship is grounded in law, then all that was promised to Abraham is made void; additionally, the relationship which Abraham had with God is annulled or made of no consequence. The words of Paul ring clearly against the argument of the Legalist:
"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
For we through the Spirit wait for the hope of righteousness by faith.
For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." (Gal. 5:4-6)
[If legalists are heirs of the Messianic promise to Abraham, then faith is emptied of all meaning and the promise to Abraham is made permanently idle. ATR]
BECAUSE THE LAW WORKETH WRATH; FOR WHERE NO LAW IS, THERE IS NO TRANSGRESSION>>
He gives a simple but valid reason why the law is not the means or foundation of a relationship with God. It "worketh wrath";
Having shown the impossibility of the "blessedness" of imputed righteousness being by the law, his definitive conclusion is drawn. It is of faith and by grace; therefore it is sure to all the heirs of promise, whether they be of the law dispensation or faith.
THEREFORE IT IS OF FAITH>> [ek pisteos; as the source. ATR] (this is in contrast to "dia pisteos" as instrumentality)
What does "it" refer to? Whatever it be, "it" is of faith. The context and subject clearly refers to imputed righteousness. Again, faith is connected to the promises of God, the fulfillment of which (in Christ) ushers in Justifying Righteousness. When we receive the objective truth of God, and rely on Him "that justifieth the ungodly", God takes notice of it and counts it as the quality of righteousness (on our part). Consequently, and according to his promise, "it is of faith" as opposed to "our works" or law.
THAT IT MIGHT BE BY GRACE>>Righteousness by faith and therefore by grace ....NOT works or Law.
TO THE END THE PROMISE MIGHT BE SURE TO ALL THE SEED>> "sure" means, stable, fast, firm. The promise is made secure being by faith and grace, not by law or works.
A difficult verse.
(AS IT IS WRITTEN, I HAVE MADE THEE A FATHER OF MANY NATIONS)>> meaning not just Jews, but also Gentiles.
BEFORE HIM WHOM HE BELIEVED, EVEN GOD>> the Gr. word translated "before" is used 5 times in the NT. All other occurrences are rendered "over against" (Mk.11:2; 12:41; 13:3; Lk.19:30)
Therefore I see no reason for it to carry a different concept here. Rather, I think there are good reasons why it does indicate "over against; or in a juxtaposition". Abraham stands "over against" God in a figure or type. This can be seen (to some degree) by Paul's use of the persons and events surrounding Sarah & Hagar; Ishmael & Issac (Gal.4); and in some of what follows.
WHO QUICKENETH THE DEAD, AND CALLETH THOSE THINGS WHICH BE NOT AS THOUGH THEY WERE.>> which things occurred to Abraham and speak of God's great power and the expression of it in fulfilling his purpose in numerous events.
Abraham having a son by Sarah was a figure of God quickening the dead. Furthermore, God revealing to Abraham things which would later be and speaking of them with certainty is a matter of faith.
WHO AGAINST HOPE>> that is, a situation or circumstance which would ordinarily be thought hopeless.
BELIEVED IN HOPE>> despite the apparent "hopelessness" of the circumstance, he yet hoped. This was not "wishful thinking" on his part. It was firm confidence and expectation. His hope was grounded in the promise of God (who calleth things which be not as though they were), not in his own wisdom or experience.
ACCORDING TO THAT WHICH WAS SPOKEN>> spoken by God as above. God's promises are the source and ground of our hope; hope springs forth from them as a tender leaf shoots forth in the springtime.
AND BEING NOT WEAK IN FAITH>> "weak"; to be feeble, without strength. God's promises call forth faith, but this is no superhuman act on Abraham's part; it is the exercise of a gracious new life.
HE CONSIDERED NOT HIS OWN BODY NOW DEAD WHEN HE WAS ABOUT AN HUNDRED YEARS OLD>> no doubt he had spent enough time considering his infirmities. Now he had something better to consider.
NEITHER YET THE DEADNESS OF SARA'S WOMB>> all of which combined to make their case hopeless from a mere human perspective. This reality was what prompted Sara to use Hagar as a surrogate mother.
HE STAGGERED NOT AT THE PROMISE OF GOD THROUGH UNBELIEF>>"staggered not", wavered not, did not doubt, be divided in the mind/judgment. He considered the source of the promise.
BUT WAS STRONG IN FAITH GIVING GLORY TO GOD>> his eye was single to the faithfulness and ability of God; he didn't falter by doubts, but esteemed God true.
AND BEING FULLY PERSUADED THAT WHAT HE HAD PROMISED, HE WAS ABLE ALSO TO PERFORM>> this statement concisely states Abraham's' attitude and conviction which enabled him to overcome any doubt and skepticism he might otherwise have had.
AND THEREFORE IT WAS IMPUTED TO HIM FOR RIGHTEOUSNESS.>>"imputed" passive voice, indicates God did the imputing.
Cannot be overlooked how this greatly advanced the relationship Abraham had with God (though uncircumcised).
NOT IT WAS NOT WRITTEN FOR HIS SAKE ALONE THAT IT WAS IMPUTED TO HIM;>> A lesson to us in this matter. Paul draws together his arguments into a practical conclusion for us, showing how we partake of the "blessedness" that David spoke of, and Abraham enjoyed. These things were written for our encouragment that we might take heart and fully trust in God.
BUT FOR US ALSO, TO WHOM IT SHALL BE IMPUTED IF WE BELIEVE ON HIM THAT RAISE UP JESUS FROM THE DEAD>>imputed--passive voice; believe--active voice; God does the imputing, we the believing.
The resurrection of Christ and the significance of it (as the next verse states) , is the object for faith to apprehend. We must not waver or doubt if we desire that "blessedness" to characterize our relationship with God. This blessedness is the experience of a reciprocal relationship grounded in righteousness, and is attended by mutual affection, communication, and fellowship. God finds our company agreeable as we believe, trust, and rely upon him. To act otherwise is most obnoxious to him.
[Please read and carefully consider my comment on the practical significance of imputed righteousness.]
WHO WAS DELIVERED FOR OUR OFFENSES>> to give into the hands or power of another; ( "for" = because of)
AND WAS RAISED AGAIN FOR OUR JUSTIFICATION>> was "raised back to life" ("for"= because of) ; all that was necessary for justification was accomplished by his vicarious death.
The resurrection of Christ is proof that the Father was pleased and satisfied with his sacrifice, and marked him in a definitive way as being the Son of God. (see ch.1:4)
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