Who, what, why, when, where, and how — read the book introduction
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Learn about the sources and coverage →So what can we say Abraham, our ancestor, discovered about being made right with God through his own efforts?1
What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
Τί οὖν ἐροῦμεν Ἀβραὰμ τὸν πατέρα ἡμῶν εὑρηκέναι κατὰ σάρκα;
Ti oun eroumen Abraam ton patera hēmōn heurēkenai kata sarka?
If Abraham had been made righteous by his works, he would have had something to boast about—but not before God.
For if Abraham were justified by works, he hath whereof to glory; but not before God.
Εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ’ οὐ πρὸς τὸν θεόν.
Ei gar Abraam ex ergōn edikaiōthē, echei kauchēma, all’ ou pros ton theon.
But what does Scripture say? “Abraham believed God, and God counted his faith as righteousness.”2
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Τί γὰρ ἡ γραφὴ λέγει; Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
Ti gar hē graphē legei? Episteusen de Abraam tō theō, kai elogisthē autō eis dikaiosynēn.
When someone works for wages, their pay isn't considered a gift. It's something they've earned.
Now to him that worketh is the reward not reckoned of grace, but of debt.
Τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ ὀφείλημα.
Tō de ergazomenō ho misthos ou logizetai kata charin, alla kata opheilēma.
But for someone who doesn't rely on their own works and instead trusts in God, who makes sinners right with Him, their faith is counted as righteousness.3
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην.
Tō de mē ergazomenō, pisteuonti de epi ton dikaiounta ton asebē, logizetai hē pistis autou eis dikaiosynēn.
David describes the same blessing when he speaks of people whom God considers righteous apart from their works.
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Καθάπερ καὶ Δαυὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου, ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων,
Kathaper kai Dauid legei ton makarismon tou anthrōpou, hō ho theos logizetai dikaiosynēn chōris ergōn,
“Blessed are those whose wrongdoings have been forgiven and whose sins have been covered.”4
Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι.
Makarioi hōn aphethēsan hai anomiai, kai hōn epekalyphthēsan hai hamartiai.
“Blessed is the person whose sin the Lord will never count against them.”
Blessed is the man to whom the Lord will not impute sin.
Μακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν.
Makarios anēr hō ou mē logisētai kyrios hamartian.
Is this blessing only for those who are circumcised, or is it also for those who are not? After all, we've already established that God counted Abraham's faith as righteousness.
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομήν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ ὅτι Ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
Ho makarismos oun houtos epi tēn peritomēn, ē kai epi tēn akrobystian? Legomen gar hoti Elogisthē tō Abraam hē pistis eis dikaiosynēn.
So when did God count Abraham as righteous? Was it after he was circumcised or before? It was before, not after.
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Πῶς οὖν ἐλογίσθη; Ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ; Οὐκ ἐν περιτομῇ, ἀλλ’ ἐν ἀκροβυστίᾳ∙
Pōs oun elogisthē? En peritomē onti, ē en akrobystia? Ouk en peritomē, all’ en akrobystia;
Abraham received circumcision afterward as an outward sign confirming that God had already counted him righteous because of his faith. This made him the spiritual father of everyone who believes, even those who are not circumcised, so that they too can be counted righteous through faith.5
And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
καὶ σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ∙ εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι’ ἀκροβυστίας, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην∙
kai sēmeion elaben peritomēs, sphragida tēs dikaiosynēs tēs pisteōs tēs en tē akrobystia; eis to einai auton patera pantōn tōn pisteuontōn di’ akrobystias, eis to logisthēnai kai autois tēn dikaiosynēn;
Abraham is also the father of those who are circumcised, but only if they follow his example of trusting God, just as he did before he was circumcised.
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.
καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ τοῦ πατρὸς ἡμῶν Ἀβραάμ.
kai patera peritomēs tois ouk ek peritomēs monon, alla kai tois stoichousin tois ichnesin tēs pisteōs tēs en tē akrobystia tou patros hēmōn Abraam.
God didn't promise Abraham and his descendants that they would inherit the world because they obeyed the Law. That promise came through faith, by which God counted Abraham righteous.
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι τοῦ κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως.
Ou gar dia nomou hē epangelia tō Abraam ē tō spermati autou, to klēronomon auton einai tou kosmou, alla dia dikaiosynēs pisteōs.
If God's promise belonged only to those who followed the Law, faith would mean nothing, and the promise itself would be worthless.
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
Εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις, καὶ κατήργηται ἡ ἐπαγγελία∙
Ei gar hoi ek nomou klēronomoi, kekenōtai hē pistis, kai katērgētai hē epangelia;
The Law brings God's judgment when people break it. But where there is no Law, there can be no violation of that Law.6
Because the law worketh wrath: for where no law is, there is no transgression.
ὁ γὰρ νόμος ὀργὴν κατεργάζεται∙ οὗ γὰρ οὐκ ἔστιν νόμος, οὐδὲ παράβασις.
ho gar nomos orgēn katergazetai; hou gar ouk estin nomos, oude parabasis.
That's why God's promise comes through faith, so that it rests on His grace and is guaranteed to all of Abraham's descendants—not just those who live under the Law, but everyone who shares Abraham's faith. He is the father of us all.
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,
Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ, ὅς ἐστιν πατὴρ πάντων ἡμῶν—
Dia touto ek pisteōs, hina kata charin, eis to einai bebaian tēn epangelian panti tō spermati, ou tō ek tou nomou monon, alla kai tō ek pisteōs Abraam, hos estin patēr pantōn hēmōn—
Just as Scripture says, “I have made you the father of many nations.” Abraham believed in the God who gives life to the dead and calls things into existence that did not exist before.7
(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
καθὼς γέγραπται ὅτι Πατέρα πολλῶν ἐθνῶν τέθεικά σε—κατέναντι οὗ ἐπίστευσεν θεοῦ, τοῦ ζῳοποιοῦντος τοὺς νεκρούς, καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα.
kathōs gegraptai hoti Patera pollōn ethnōn tetheika se—katenanti hou episteusen theou, tou zōopoiountos tous nekrous, kai kalountos ta mē onta hōs onta.
Even when there seemed to be no reason for hope, Abraham kept believing God. He trusted that he would become the father of many nations, just as God had promised: “That is how numerous your descendants will be.”8
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.
Ὃς παρ’ ἐλπίδα ἐπ’ ἐλπίδι ἐπίστευσεν, εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν, κατὰ τὸ εἰρημένον, Οὕτως ἔσται τὸ σπέρμα σου.
Hos par’ elpida ep’ elpidi episteusen, eis to genesthai auton patera pollōn ethnōn, kata to eirēmenon, Houtōs estai to sperma sou.
His faith did not weaken. He did not dwell on the fact that his body was as good as dead—he was nearly a hundred years old—or that Sarah was no longer able to have children.9
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
Καὶ μὴ ἀσθενήσας τῇ πίστει, οὐ κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον—ἑκατονταέτης που ὑπάρχων—καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας∙
Kai mē asthenēsas tē pistei, ou katenoēsen to heautou sōma ēdē nenekrōmenon—hekatontaetēs pou hyparchōn—kai tēn nekrōsin tēs mētras Sarras;
He did not let unbelief make him doubt God's promise. Instead, his faith grew stronger, and he gave glory to God.
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ’ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ,
eis de tēn epangelian tou theou ou diekrithē tē apistia, all’ enedynamōthē tē pistei, dous doxan tō theō,
He was completely convinced that God had the power to do everything He had promised.
And being fully persuaded that, what he had promised, he was able also to perform.
καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται, δυνατός ἐστιν καὶ ποιῆσαι.
kai plērophorētheis hoti ho epēngeltai, dynatos estin kai poiēsai.
That is why God counted Abraham's faith as righteousness.
And therefore it was imputed to him for righteousness.
Διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
Dio kai elogisthē autō eis dikaiosynēn.
But the words “God counted his faith as righteousness” were not written about Abraham alone.
Now it was not written for his sake alone, that it was imputed to him;
Οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ∙
Ouk egraphē de di’ auton monon, hoti elogisthē autō;
They were written for us as well. God will count us righteous when we believe in Him who raised Jesus our Lord from the dead.
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
ἀλλὰ καὶ δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν,
alla kai di’ hēmas, hois mellei logizesthai, tois pisteuousin epi ton egeiranta Iēsoun ton kyrion hēmōn ek nekrōn,
Jesus was handed over to die because of our sins, and God raised Him from the dead so that we could be made right with Him.10
Who was delivered for our offences, and was raised again for our justification.
ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.
hos paredothē dia ta paraptōmata hēmōn, kai ēgerthē dia tēn dikaiōsin hēmōn.