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.
Romans 4:4-5
(^133) The foregoing observations contain a lucid and a satisfactory view of the character of Abraham’s faith, perfectly consistent
with what is said of it by Paul in this chapter, and in the epistle to the Galatians. Some think that the principle of faith was the
only thing which the Apostle had in view in referring to Abraham’s faith, and that he had no special regard to the object of
justifying faith, that is, Christ. But that Christ was, in a measure, revealed to him, is evident from the account given in Genesis,
and from what Christ himself has said, — that Abraham saw his day and rejoiced, John 8:56. At the same time it was the promise
of gratuitous mercy, as Calvin intimates, that formed the most distinctive object of Abraham’s faith, the promise of a free
acceptance, without any regard to works. There are two things which the Apostle clearly intended to show, — that imputation
of righteousness is an act of gratuitous favor, — and that it is alone by faith.
There is some difference in the wording, though not in the meaning, of the sentence from Genesis 15:6. Paul gives it literally
according to the Septuagint. The word “Abraham,” is put in; instead of “Jehovah,” it is “God;” the verb “count,” is made passive,
and a preposition is placed before “righteousness.” The Hebrew is this, — “And he believed on Jehovah, and he counted it to
him righteousness.” The “it,” no doubt, refers to what is included in the word “believed.” So Paul explains it in verse 9, where
he expressly puts down , faith.
It has been said that this faith of Abraham was not faith in Christ, according to what the context shows in Genesis. And it
was not so specifically: nor does Paul represent it as such; for this was not his object. He states it throughout as faith in God; it
was believing the testimony of God; but that testimony embraced a promise respecting Christ; so that it included the Savior
within its compass. We must remember that Paul’s object is to establish this truth, — that righteousness is attained by faith and
not by works; and that for this end he adduces the examples both of Abraham and David. It was not his design to point out
specifically the object of justifying faith. We must keep this in view, in order to understand the reasoning of the Apostle in this
chapter: it is the power and efficacy of faith, in opposition to all works, that he particularly dwells upon, and the gracious promise
of God was its object. — Ed.