What (1) shall we then say that Abraham our father, as pertaining to the (a) flesh, hath found? (1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing w... [ Continue Reading ]
(2) For if Abraham were justified by works, he hath [whereof] to glory; but not before God. (2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.... [ Continue Reading ]
(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.... [ Continue Reading ]
(4) Now to him that (b) worketh is the reward not (c) reckoned of grace, but of debt. (4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who... [ Continue Reading ]
But to him that worketh not, but believeth on him that (d) justifieth the ungodly, his faith is counted for righteousness. (d) That makes him who is wicked in himself to be just in Christ.... [ Continue Reading ]
(5) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, (5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.... [ Continue Reading ]
(6) [Cometh] this (e) blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. (6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared i... [ Continue Reading ]
(7) How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. (7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justificat... [ Continue Reading ]
(8) And he received the (f) sign of circumcision, a (g) seal of the righteousness of the faith which [he had yet] being uncircumcised: (9) that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: (8) A preventing of an... [ Continue Reading ]
(10) And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised. (10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by fait... [ Continue Reading ]
(11) For the promise, that he should be the (h) heir of the world, [was] not to Abraham, or to his seed, through the (i) law, but through the righteousness of faith. (11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of... [ Continue Reading ]
(12) For if they which are of the (k) law [be] heirs, faith is made void, and the promise made of none effect: (12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition o... [ Continue Reading ]
(13) Because the law worketh wrath: for where no law is, [there is] no transgression. (13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it... [ Continue Reading ]
(14) Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the (l) seed; (15) not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (14) The conclusion of this argument: the salvation and... [ Continue Reading ]
(As it is written, I have made thee a (16) father of many nations), before him whom he believed, [even] (m) God, who (n) quickeneth the dead, and (o) calleth those things which be not as though they were. (16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.... [ Continue Reading ]
(17) Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. (17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.... [ Continue Reading ]
And being (p) not weak in faith, he considered not his own body now (q) dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: (p) Very strong and steadfast. (q) Void of strength, and unfit to have children.... [ Continue Reading ]
He staggered not at the promise of God through unbelief; but was strong in faith, giving (r) glory to God; (r) Acknowledged and praised God, as most gracious and true.... [ Continue Reading ]
And being (s) fully persuaded that, what he had promised, he was able also to perform. (s) A description of true faith.... [ Continue Reading ]
(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 th... [ Continue Reading ]
Who was delivered for our (t) offences, and was raised again for our justification. (t) To pay the ransom for our sins.... [ Continue Reading ]