Romanos 4:3

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The Apostle gives a proof of this from Scripture. Abraham was not justified by works, and therefore had nothing to boast of in God’s sight. He was justified by faith. His righteousness was not real, but imputed. His faith was treated as if it had been equivalent to a righteousness of works. It met with the same acceptance in the sight of God that a righteousness of works would have done. But — the argument goes on — faith carries with it no such idea of merit or debt as works. It is met by a pure act of grace on the part of God.

Abraham believed God. — The quotation is taken from Gênesis 15:6, where it appears as a comment upon Abraham’s belief in the promise that he should have a numerous posterity. The same passage is elaborately commented upon by Philo and others, so that it would seem to have been a common topic in the Jewish schools. It should be noticed that the word “faith” is not used in quite the same sense in the original and in the application. In Abraham’s case it was trust in the fulfilment of the divine promise, in St. Paul’s sense it is rather enthusiastic adhesion to a person. This is part of the general enlargement and deepening of the Old Testament terminology by St. Paul. A writer of less profundity (though marked by striking and elevated qualities), the author of the Epistle to the Hebrews, applies the word more strictly. (See Hebreus 11:8 et seq.) In Tiago 2:23 the word has the still thinner meaning of a merely intellectual assent. St Paul quotes the same passage in the same sense as here in Gálatas 3:6. (See Excursus B: On the Meaning of the word Faith.)

It was counted unto him. — It should be observed that the same words are translated by the Authorised version here, “it was counted unto him;” in Romanos 4:9, “faith was reckoned to Abraham;” in Romanos 4:22, “it was imputed unto him;” in Gálatas 3:6, “it was accounted to him;” in Tiago 2:23, “it was imputed to him.” A defect in the translation, which, however, hardly obscures the true meaning.

The sense of imputation is not to be got rid of. It is distinctly a forensic act. The righteousness attributed to Abraham is not an actual righteousness, but something else that is considered and treated as if it were equivalent to such righteousness. It is so treated by God acting as the judge of men. (See Excursus E: On the Doctrine of Justification by Faith and Imputed Righteousness.)

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