In dealing with the Jew, and even in dealing with the question of righteousness, there was, besides the law, another consideration of great weight both with the Jews themselves and in the dealings of God. What of Abraham, called of God to be the parent-stock, the father of the faithful? The apostle, therefore, after having set forth the relation in which faith stood towards the law by the introduction of the righteousness of God, takes up the question of the ground on which Abraham was placed as well-pleasing to God in righteousness. For the Jew might have admitted his personal failure under the law, and pleaded the enjoyment of privilege under Abraham. If we consider him then thus according to the flesh (that is, in connection with the privileges that descended from him as inheritance for his children) and take our place under him in the line of succession to enjoy those privileges, on what principle does this set us? On the same principle of faith. He would have had something to boast of if he was justified by works; but before God it was not so. For the scriptures say, "Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not counted of grace, but of debt. But to him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousness." For thereby, in fact, he glorifies God in the way that God desires to be glorified, and according to the revelation He has made of Himself in Christ.
Thus the testimony borne by Abraham's case is to justification by faith. David also supports this testimony and speaks of the blessedness of the man to whom righteousness is imputed without works. He whose iniquities are pardoned, whose sins are covered, to whom the Lord does not impute sin-he is the man whom David calls blessed. But this supposed man to be a sinner and not righteous in himself. It was a question of what God was in grace to such a one, and not of what he was to God, or rather when he was a sinner. His blessedness was that God did not impute to him the sins he had committed, not that he was righteous in himself before God. Righteousness for man was found in the grace of God. Here it is identified with non-imputation of sins to man, guilty through committing them. No sin is imputed.
Was then this righteousness for the circumcision only? Now our thesis is, that God counted Abraham to be righteous by faith. But was he circumcised when this took place? Not so; he was uncircumcised. Righteousness then is by faith, and for the uncircumcised through faith-a testimony that was overwhelming to a Jew, because Abraham was the beau ideal to which all his ideas of excellence and of privilege referred. Circumcision was only a seal to the righteousness by faith which Abraham possessed in uncircumcision, that he might be the father of all believers who were in the same state of uncircumcision, that righteousness might be imputed to them also; and the father of circumcision-that is, the first model of a people truly set apart for God-not only with regard to the circumcised, but to all those who should walk in the steps of his faith when uncircumcised. For, after all, the promise that he should be heir of the world was not made to Abraham nor to his seed in connection with the law, but with righteousness by faith. For if they who are on the principle of law are heirs, the faith by which Abraham received it is vain, and the promise made of none effect;  for, on the contrary, the law produces wrath-and that is a very different thing from bringing into the enjoyment of a promise-for where there is no law there is no transgression. Observe, he does not say there is no sin; but where there is no commandment, there is none to violate. Now, the law being given to a sinner, wrath is necessarily the consequence of its imposition.
This is the negative side of the subject. The apostle shews that with regard to the Jews themselves, the inheritance could not be on the principle of law without setting Abraham aside, for to him the inheritance had been given by promise, and this implied that it was by faith: for we believe in a promise, we do not ourselves fulfil a promise that has been made to us. Accordingly the righteousness of Abraham was-according to scripture-through this same faith. It was imputed to him for righteousness.
This principle admitted the Gentiles; but here it is established with regard to the Jews themselves or rather with regard to the ways of God, in such a manner as to exclude the law as a means of obtaining the inheritance of God. The consequence with regard to Gentiles believing the gospel is stated in verse 16, "Therefore it is of faith, that it might be by grace, to the end that the promise might be sure to all the seed" of Abraham to whom the promise was made; not to that only which was under the law, but to all that had the faith of Abraham, who is the father of us all before God, as it is written, "I have made thee a father of many nations."
Thus we have the great principle established. It is by faith, before and ; and the promise is made to man in uncircumcision, and he is justified by believing it.
Another element is now introduced. Humanly speaking, the fulfilment of the promise was impossible, for in that respect both Abraham and Sarah were as dead, and the promise must be believed in against all hope, resting on the almighty power of Him who raises the dead, and calls things that are not as though they were. This was Abraham's faith. He believed the promise that he should be the father of many nations, because God had spoken, counting on the power of God, thus glorifying Him, without calling in question anything that He had said by looking at circumstances; therefore this also was counted to him for righteousness. He glorified God according to what God was. Now, this was not written for his sake alone the same faith shall be imputed to us also for righteousness-faith in God as having raised up Jesus from the dead. It is not here faith in Jesus, but in Him who came in power into the domain of death, where Jesus lay because of our sins, and brought Him forth by His power, the mighty activity of the love of God who brought Him-who had already borne all the punishment of our sins-out from under all their consequences; so that, by believing God who has done this, we embrace the whole extent of His work, the grace and the power displayed in it; and we thus know God. Our God is the God who has done this. He has Himself raised up Jesus from among the dead, who was delivered for our offences and raised again for our justification. Our sins were already upon Him. The active intervention of God delivered Him who lay in death because He had borne them. It is not only a resurrection of the dead, but from among the dead-the intervention of God to bring forth in righteousness the One who had glorified Him. By believing in such a God we understand that it is Himself who, in raising Christ from among the dead, has delivered us Himself from all that our sins had subjected us to; because He has brought back in delivering power Him who underwent it for our sakes.
 The careful reader of Paul's epistles must attend to the use of this word "for." In very many cases it does not express an inference, but turns to some collateral subject which, in the apostle's mind, would lead to the same conclusion, or some deeper general principle, which lay at the groundwork of the argument, enlarging the sphere of vision in things connected with it.
 ('chooris nomou', Lit: "apart from law," which had nothing to do with it.