Romans 4:3

For what saith the Scripture? What is Moses's account of this matter? Abraham believed God Namely, that promise of God, recorded Genesis 15:5, that he should have a seed numerous as the stars. As also the promise concerning Christ, mentioned Genesis 12:3, through whom all nations should be blessed. “The apostle mentions only this one instance of Abraham's faith, because Moses had said of it in particular, that it was counted to him for righteousness. But we must not, on that account, think it the only act of faith that was so counted to him. He had an habitual disposition to believe and obey God, founded on just conceptions of his being and attributes. And he began to exercise it when God first called him to leave his native country. For by faith he went out, not knowing whither he went, Hebrews 11:8. The same faith he exercised through the whole course of his life; acting on every occasion as one will do whose mind is filled with a present sense of Deity. Of this the instance mentioned by the apostle is a great example. For, in the eightieth year of his age, when Sarah was seventy years old, he believed what God told him concerning the numerousness of his seed, though it was at that time contrary to the ordinary course of nature: nay, he continued to believe it from that time forth, for the space of twenty years, during which no child was given him: see on Romans 4:17. At length, in the hundredth year of his age, the son so long promised was born. But mark what happened! When this son, to whom all the promises were limited, became fourteen years old, God commanded Abraham to offer him up as a burnt-offering; and he, without hesitation, obeyed; firmly believing that, after he was burnt to ashes on the altar, God would raise him from the dead, Hebrews 11:19. By this and other instances, Abraham became so remarkable for his faith, that God, by a covenant, constituted him the father of all believers.” And it was counted to him for righteousness So our translators have very properly rendered the Greek phrase here, and Galatians 3:6, for the original word, ελογισθη, signifies to state, and sum up an account; also, to put a value upon a thing, Romans 8:18. The word count includes both meanings. The sense is, God accepted Abraham as if he had been altogether righteous: or, this his faith was accounted by God his gospel righteousness, as being the performance of the condition the gospel requires, in order to justification. See on Romans 3:28. “But neither here, nor Galatians 3:6, is it said that Christ's righteousness was counted to Abraham. In both passages, the expression is, Abraham believed God, and it, namely, his believing God, was counted to him for righteousness; and Romans 4:9, of this chapter, we say that faith was counted to him for righteousness: so also Genesis 15:6. Further, as it is nowhere said in Scripture that Christ's righteousness was imputed to Abraham, so neither is it said anywhere that Christ's righteousness is imputed to believers. In short, the uniform doctrine of the Scripture is, that the believer's faith is counted to him for righteousness, by the mere grace or favour of God, through Jesus Christ; that is, on account of what Christ hath done to procure that favour for them. This is very different from the doctrine of those who hold that by having faith imputed, or accounted for righteousness, the believer becomes perfectly righteous; whether they mean thereby that faith is itself a perfect righteousness, or that it is the instrument of conveying to the believer the perfect righteousness of another. With respect to the first, it is not true that faith is a perfect righteousness; for if it were, justification would not be a free gift, but a debt. And with respect to the second supposition, although the perfect righteousness of another were conveyed to a sinner by faith, it would not make him perfectly righteous; because it is beyond the power of Omnipotence itself, by any means whatever, to make a person not to have sinned, who actually hath sinned. And yet, unless this is done, no believer can be perfectly righteous. On account of the perfect righteousness of another, God indeed may treat one as if he were perfectly righteous. But that is all. Nor does the Scripture carry the matter further.” Macknight.