4:3 For what does the scripture say? “Abraham believed God, and it was credited 1 to him as righteousness.” 2 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 3 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 4 his faith is credited as righteousness.
4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 5 so that he would become 6 the father of all those who believe but have never been circumcised, 7 that they too could have righteousness credited to them.
4:22 So indeed it was credited to Abraham 8 as righteousness.
4:23 But the statement it was credited to him 9 was not written only for Abraham’s 10 sake, 4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.
1 tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.
3 tn Grk “not according to grace but according to obligation.”
4 tn Or “who justifies the ungodly.”
5 tn Grk “of the faith, the one [existing] in uncircumcision.”
7 tn Grk “through uncircumcision.”
8 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
10 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.