4:1-12 To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that he believed God, and it was counted to him for righteousness, Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, their faith being counted for righteousness, their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, the Lord our Righteousness. Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.

But to him that worketh not,.... Not that the believer does not work at all, but not from such principles, and with such views as the other; he does not work in order to obtain life and salvation; he does not seek for justification by his doings:

but believeth on him that justifieth the ungodly: or that ungodly one: particular reference is had to Abraham, who in his state of unregeneracy was an ungodly person; as all God's elect are in a state of nature, and are such when God justifies them, being without a righteousness of their own; wherefore he imputes the righteousness of another, even that of his own Son, unto them: and though he justifies the ungodly, he does not justify their ungodliness, but them from it; nor will he, nor does he leave them to live and die in it; now to him that worketh not, that is perfect righteousness; or has no opportunity of working at all; or what he does, he does not do, that he might be justified by it; but exercises faith on God as justifying persons, who, like himself, are sinners, ungodly and destitute of a righteousness:

his faith is counted for righteousness; not the act, but the object of it; which was Abraham's case, and therefore was not justified by works. The Vulgate Latin version here adds, "according to the purpose of the grace of God".

5. But to him that worketh not—who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.

but believeth on him that justifieth the ungodly—casts himself upon the mercy of Him that justifieth those who deserve only condemnation.

his faith, &c.—(See on [2193]Ro 4:3).

Second: David sings of the same justification.

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