Teks -- Romans 4:3 (NET)

4:3 For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”

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Robertson: Rom 4:3 - It was reckoned unto him for righteousness

It was reckoned unto him for righteousness ( elogisthē eis dikaiosunēn ).

First aorist passive indicative of logizomai , old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger "for"(eis as often) righteousness. What was set down? His believing God (episteusen tōi theōi ).

Vincent: Rom 4:3 - The Scripture

The Scripture ( ἡ γραφὴ )

The scripture passage. See on Joh 2:22; and footnote on Joh 5:47.

Vincent: Rom 4:3 - It was counted for righteousness

It was counted for righteousness ( ἐλογίσθη εἰς δικαιοσύνην )

For the phrase λογίζεσθαι εἰς to reckon unto , compare Rom 2:26; Rom 9:8, where εἰς is rendered for . The verb is also used with ὡς as . So Rom 8:36; 1Co 4:1. So in Sept., εἰς , Psa 56:1-13 :31; Isa 29:17; Isa 32:15; Isa 40:17 : ὡς . Gen 31:15; Job 41:20; Psa 44:22; Isa 5:28; Isa 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Rom 4:5.

Wesley: Rom 4:3 - Abraham believed God

That promise of God concerning the numerousness of his seed, Gen 15:5, Gen 15:7; but especially the promise concerning Christ, Gen 12:3, through whom all nations should be blessed.

Wesley: Rom 4:3 - And it was imputed to him for righteousness

God accepted him as if he had been altogether righteous. Gen 15:6.

JFB: Rom 4:1-3 - What shall we say then that Abraham, our father as pertaining to the flesh, hath found?

That is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

JFB: Rom 4:3 - For what saith the, Scripture? Abraham believed God, and it

His faith.

JFB: Rom 4:3 - was counted to him for righteousness

(Gen 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 Rom 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 (Joh 6:29; 1Jo 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Gen 12:3; Gen 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.

Clarke: Rom 4:3 - For, what saith the Scripture?

For, what saith the Scripture? - The Scriptural account of this transaction, Gen 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.

Calvin: Rom 4:3 - For what saith the Scripture?

3.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 Gen 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: ¹³² 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. ¹³³

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.

Defender: Rom 4:3 - what saith the scripture

The Scripture cited is Gen 15:6. As Paul notes later (Rom 4:9-15), Abraham was justified by faith before he was given the sign of circumcision (Gen 17:9-14) and before the law was given, so justification by faith is God's original and basic standard (a genuine faith in God and His Word, a faith which then causes one to obey God's Word)."

TSK: Rom 4:3 - what // Abraham // counted

what : Rom 9:17, Rom 10:11, Rom 11:2; Isa 8:20; Mar 12:10; Jam 4:5; 2Pe 1:20,2Pe 1:21

Abraham : Gen 15:6; Gal 3:6-8; Jam 2:23

counted : Rom 4:5, Rom 4:9, Rom 4:11, Rom 4:22-25; Psa 106:31

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Poole: Rom 4:3 - Abraham believed God // It was counted unto him for righteousness

The scripture referred to is in Gen 15:6 . The apostle a little varies the words; in Genesis it is he believed in God, but here he believed God: again, in Genesis it is expressed actively, he counted it to him for righteousness; but here passively, it was counted to him for righteousness The answer is, That the apostle in both followed the Septuagint, which was then more in use than the Hebrew text; and both are capable of an easy reconciliation, the difference being more in sound than in sense.

Abraham believed God i.e. the promises of God: that he would be his shield and exceeding great reward, Gen 15:1 ; that he would give him an heir of his body, Gen 15:4 ; that he would multiply his seed, Gen 15:5 , whereby he understood not only his fleshly seed, but also the Messiah, the Saviour of the world, which was come of his loins; He took on him the seed of Abraham, Heb 2:16 . And besides these promises in Gen 15:1-21 , he believed that promise which was made him, Gen 12:3 , That in him and his seed all families of the earth should be blessed. That in these promises the Messiah is understood, is evident from Gal 3:8,16 ; and that Abraham had an eye to him is evident, without exception, from Joh 8:56 .

It was counted unto him for righteousness i.e. he was justified thereby: to have faith imputed for righteousness, and to be justified by faith, is the same thing. Faith is not our righteousness materially, but objectively and organically, as it apprehends and implies the righteousness of Christ, which is the matter of our justification. Our adversaries the papists oppose the imputation of Christ’ s righteousness to us; they cavil at the very word, and call it putative righteousness: and yet the apostle useth the word ten times in this chapter, and in the same sense that word ten times in this chapter, and in the same sense that we take it. But how shall we reconcile our apostle with St. James, about the manner of Abraham’ s justification: he says expressly, Jam 2:21 , that Abraham our father was justified by works, when he offered his son Isaac; and thence he infers, Rom 4:24 , that by works a man is justified, and not by faith only. They are easily reconciled, forasmuch as the one discourseth of the cause of our justification before God; the other, of the signs of justification before men. The one speaks of the imputation of righteousness; the other, of the declaration of righteousness. The one speaks of the office of faith; the other, of the quality of faith. The one speaks of the justification of the person; the other, of the faith of that person. The one speaks of Abraham to be justified; the other, of Abraham already justified.

PBC: Rom 4:3

God-Measured FAITH {Ro 12:3} in the New Birth is the ROOT of the tree of belief. The SAME with Daniel in Da 6:23. His belief was not the first cause. The SAME with Abraham in Ge 15:6 and repeated in Ro 4:3 -In these last two verses we find the word COUNTED. Ro 4:3 -" For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness." Further in this chapter two other words are used which mean the same as " Counted" -IMPUTED and RECKONED. These are all " accounting" terms, meaning " displayed or manifested." An Accountant does NOT CAUSE the value of your estate, but does do the counting, imputing and reckoning, which displays and manifests your estate’s value.

We continue to study Ro 4:1-25 and getting further into the chapter we finally find the ROOT or SEED of the " counting." Ro 4:11 finally mentions FAITH which he had yet being uncircumcised: that he might be the father of all them that BELIEVE. Ro 4:12 -we are to also WALK in steps OF THAT FAITH (not belief) of our father Abraham, which he had being yet uncircumcised.

The chapter goes on in unbroken dialogue concerning FAITH. Ro 4:16 " Therefore it is OF FAITH, that it might be by grace; to the end the promise might be sure to all the seed; 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." Ro 4:19 continues in this vein -" And being NOT WEAK IN FAITH..." Ro 4:20 tells us that he staggered not in UNBELIEF, but was STRONG IN FAITH.

It is clear that FAITH is the ROOT and BELIEF becomes its offspring, by-product or spin-off, and not the FIRST CAUSE. James further teaches this same lesson- Jas 2:17-24 -FAITH is the subject and the criteria herein. So, FAITH, then belief, then works, and like links in a chain, Faith causes belief and belief is manifested or displayed by works. They will always be in that order.

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Haydock: Rom 4:3 - For what saith the Scripture? Abraham believed God, and it was reputed to him unto justice // Reputed

For what saith the Scripture? Abraham believed God, and it was reputed to him unto justice. [1] The Scripture, therefore, teacheth us that he became just by his faith. And as he had this faith by the grace of God, grace was the cause of his justification, and not any works without grace. And when it is said, it was reputed to him, we must not understand an imputation of being just without a true and interior justice: for to be reputed just in the sight of God, who sees the heart, and sanctifies the soul by his interior grace, is the only true justice that can make a man acceptable to God. As not to have our sins imputed in the sight of God, is to have them forgiven, and to be free from our sins. (Witham) ---

Reputed, &c. By God, who reputeth nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification preceedeth from God's free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God's grace. (Challoner)

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[BIBLIOGRAPHY]

Et reputatum est illi ad justitiam, Greek: kai elogisthe auto eis dikaiosunen. The Greek word is sometimes translated in the Vulgate Latin, by imputare, or accepto ferre.

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Gill: Rom 4:3 - For what saith the Scripture // Abraham believed God // and it was counted to him for righteousness

For what saith the Scripture?.... This answers to דכתיב מאי, "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 Gen 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 Gen 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, על האמנה, "concerning faith", as R. Solomon Jarchi says, is out of question; for this is expressly said by the apostle, Rom 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 Rom 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.