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

For what saith the Scripture? - The inspired account of Abraham‘s justification. This account was final, and was to settle the question. This account is found in Genesis 15:6.

Abraham believed God - In the Hebrew, “Abraham believed Yahweh.” The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in Romans 4:16-21. The reason why it was counted to him for righteousness was, that it was such a strong, direct, and unwavering act of confidence in the promise of God.

And it - The word “it” here evidently refers to the act of believing It does not refer to the righteousness of another - of God, or of the Messiah; but the discussion is solely of the strong act of Abraham‘s faith. which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, the strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fully expressed in Romans 4:18-22. When therefore it is said that the righteousness of Christ is accounted or imputed to us; when it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doctrine, it cannot be defended by “this” passage of Scripture.

Faith is uniformly an act of the mind. It is not a created essence which is placed within the mind. It is not a substance created independently of the soul, and placed within it by almighty power. It is not a principle, for the expression a principle of faith, is as unmeaningful as a principle of joy, or a principle of sorrow, or a principle of remorse. God promises; the man believes; and this is the whole of it.

(A principle is the “element or original cause,” out of which certain consequences arise, and to which they may be traced. And if faith be the root of all acceptable obedience, then certainly, in this sense, it is a principle. But whatever faith be, it is not here asserted that it is imputed for, or instead of, righteousness. See the note above.)

While the word “faith” is sometimes used to denote religious doctrine, or the system that is to be believed (Acts 6:7; Acts 15:9; Romans 1:5; Romans 10:8; Romans 16:26; Ephesians 3:17; Ephesians 4:5; 1 Timothy 2:7, etc.); yet, when it is used to denote that which is required of people, it always denotes an acting of the mind exercised in relation to some object, or some promise, or threatening, or declaration of some other being; see the note at Mark 16:16.

Was counted - ἐλογίσθη elogigisthēThe same word in Romans 4:22, is is rendered “it was imputed.” The word occurs frequently in the Scriptures. In the Old Testament, the verb חשׁב chaashabwhich which is translated by the word λογίζομαι logizomaimeans literally, “to think, to intend,” or “purpose; to imagine, invent,” or “devise; to reckon,” or “account; to esteem; to impute,” that is, to impute to a man what belongs to himself, or what “ought” to be imputed to him. It occurs only in the following places: Psalm 32:2; Psalm 35:4; Isaiah 10:7; Job 19:11; Job 33:10; Genesis 16:6; Genesis 38:15; 1 Samuel 1:13; Psalm 52:4; Jeremiah 18:18; Zechariah 7:10; Job 6:26; Job 19:16; Isaiah 13:17; 1 Kings 10:21; Numbers 18:27, Numbers 18:30; Psalm 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:16. I have examined all the passages, and as the result of my examination have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man what does not strictly belong to him; or of charging on him what ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring, or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times (see “Schmidius‘ Concord),” and, in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be derived, therefore, from this word. Whatever is meant by it here, it evidently is declared that the act of believing is what is intended, both by Moses and by Paul.

For righteousness - In order to justification; or to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God. In reference to this we may remark,

(1) That it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance; for then it would have been a work. Faith was as much his own act, as any act of obedience to the Law.

(2) the design of the apostle was to show that by the Law, or by works, man could not be justified; Romans 3:28; Romans 4:2.

(3) faith was not what the Law required. It demanded complete and perfect obedience; and if a man was justified by faith, it was in some other way than by the Law.

(4) as the Law did not demand this; and as faith was something different from the demand of the Law; so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit. It was not by complying with the Law. It was in a mode entirely different.

(5) in being justified by faith, it is meant, therefore, that we are treated as righteous; that we are forgiven; that we are admitted to the favor of God, and treated as his friends.

(6) in this act, faith, is a mere instrument, an antecedent, a “sine qua non,” what God has been pleased to appoint as a condition on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God; of affection for his cause and character; of reconciliation and friendship; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance.

(7) since this is not a matter of law; since the Law could not be said to demand it; as it is on a different principle; and as the acceptance of faith, or of a believer, cannot be a matter of merit or claim, so justification is of grace, or mere favor. It is in no sense a matter of merit on our part, and thus stands distinguished entirely from justification by works, or by conformity to the Law. From beginning to end, it is, so far as we are concerned, a matter of grace. The merit by which all this is obtained, is the work of the Lord Jesus Christ, through whom this plan is proposed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in themselves ungodly; see Romans 4:5. In this place we have also evidence that faith is always substantially of the same character. In the case of Abraham it was confidence in God and his promises. All faith has the same nature, whether it be confidence in the Messiah, or in any of the divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel; see Hebrews 11.

All boasting of merit in ourselves is out of place. “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord.” Jeremiah 9:23, 24. COL 401.1

The reward is not of works, lest any man should boast; but it is all of grace. “What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” Romans 4:1-5. Therefore there is no occasion for one to glory over another or to grudge against another. No one is privileged above another, nor can anyone claim the reward as a right. COL 401.2

The first and the last are to be sharers in the great, eternal reward, and the first should gladly welcome the last. He who grudges the reward to another forgets that he himself is saved by grace alone. The parable of the laborers rebukes all jealousy and suspicion. Love rejoices in the truth and institutes no envious comparisons. He who possesses love compares only the loveliness of Christ and his own imperfect character. COL 402.1

If ever a people needed light, it is those who are living in the very closing days of this earth's history. We want to know what saith the Scripture. We want to come to the living oracles of God. We want that living faith which grasps the arm of infinite power, and we want to rely with all our being upon Jesus Christ, our righteousness. And we may do it. Yes, we do it profitably to our own soul's interest. FW 66.4

So unlike the explanations of Scripture given by the scribes and Pharisees was Christ's teaching, that the attention of the people was arrested. The rabbis dwelt upon tradition, upon human theory and speculation. Often that which men had taught and written about the Scripture was put in place of the Scripture itself. The subject of Christ's teaching was the word of God. He met questioners with a plain, “It is written,” “What saith the Scripture?” “How readest thou?” At every opportunity when an interest was awakened by either friend or foe, He presented the word. With clearness and power He proclaimed the gospel message. His words shed a flood of light on the teachings of patriarchs and prophets, and the Scriptures came to men as a new revelation. Never before had His hearers perceived in the word of God such depth of meaning. MH 21.1

Never was there such an evangelist as Christ. He was the Majesty of heaven, but He humbled Himself to take our nature, that He might meet men where they were. To all people, rich and poor, free and bond, Christ, the Messenger of the covenant, brought the tidings of salvation. His fame as the Great Healer spread throughout Palestine. The sick came to the places through which He would pass, that they might call on Him for help. Hither, too, came many anxious to hear His words and to receive a touch of His hand. Thus He went from city to city, from town to town, preaching the gospel and healing the sick—the King of glory in the lowly garb of humanity. MH 22.1

He attended the great yearly festivals of the nation, and to the multitude absorbed in outward ceremony He spoke of heavenly things, bringing eternity within their view. To all He brought treasures from the storehouse of wisdom. He spoke to them in language so simple that they could not fail of understanding. By methods peculiarly His own, He helped all who were in sorrow and affliction. With tender, courteous grace He ministered to the sin-sick soul, bringing healing and strength. MH 22.2

Still the patriarch begged for some visible token as a confirmation of his faith and as an evidence to after-generations that God's gracious purposes toward them would be accomplished. The Lord condescended to enter into a covenant with His servant, employing such forms as were customary among men for the ratification of a solemn engagement. By divine direction, Abraham sacrificed a heifer, a she-goat, and a ram, each three years old, dividing the bodies and laying the pieces a little distance apart. To these he added a turtledove and a young pigeon, which, however, were not divided. This being done, he reverently passed between the parts of the sacrifice, making a solemn vow to God of perpetual obedience. Watchful and steadfast, he remained beside the carcasses till the going down of the sun, to guard them from being defiled or devoured by birds of prey. About sunset he sank into a deep sleep; and, “lo, a horror of great darkness fell upon him.” And the voice of God was heard, bidding him not to expect immediate possession of the Promised Land, and pointing forward to the sufferings of his posterity before their establishment in Canaan. The plan of redemption was here opened to him, in the death of Christ, the great sacrifice, and His coming in glory. Abraham saw also the earth restored to its Eden beauty, to be given him for an everlasting possession, as the final and complete fulfillment of the promise. PP 137.1

As a pledge of this covenant of God with men, a smoking furnace and a burning lamp, symbols of the divine presence, passed between the severed victims, totally consuming them. And again a voice was heard by Abraham, confirming the gift of the land of Canaan to his descendants, “from the river of Egypt unto the great river, the river Euphrates.” PP 137.2

When Abraham had been nearly twenty-five years in Canaan, the Lord appeared unto him, and said, “I am the Almighty God; walk before Me, and be thou perfect.” In awe, the patriarch fell upon his face, and the message continued: “Behold, My covenant is with thee, and thou shalt be a father of many nations.” In token of the fulfillment of this covenant, his name, heretofore called Abram, was changed to Abraham, which signifies, “father of a great multitude.” Sarai's name became Sarah—“princess;” for, said the divine Voice, “she shall be a mother of nations; kings of people shall be of her.” PP 137.3