1. What then, etc. This is a confirmation by example; and it is a very strong one, since all things are alike with regard to the subject and the person; for he was the father of the faithful, to whom we ought all to be conformed; and there is also but one way and not many ways by which…

2. For if Abraham, etc. This is an incomplete argument, which may be made in this form – “If Abraham was justified by works, he might justly glory: but he had nothing for which he could glory before God; then he was not justified by works.” Thus the clause but not before God, is the minor…

3. For what saith the Scripture? This is a proof of the minor proposition, or of what he assumed, when he denied that Abraham had any ground for glorying: for if Abraham was justified, because he embraced, by faith, the bountiful mercy of God, it follows, that he had nothing to glory in; for he…

4. To him indeed who works, etc. It is not he, whom he calls a worker, who is given to good works, to which all the children of God ought to attend, but the person who seeks to merit something by his works: and in a similar way he calls him no worker who depends not on the merit of what he does.

5. But believes on him, etc. This is a very important sentence, in which he expresses the substance and nature both of faith and of righteousness. He indeed clearly shews that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favor of God.

6. As David also defines, etc. We hence see the sheer sophistry of those who limit the works of the law to ceremonies; for he now simply calls those works, without anything added, which he had before called the works of the law.

9-10. As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law.

11. And he received the sign, etc. In order to anticipate an objection, he shows that circumcision was not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith.

12. To them who are not, etc. The verb, are, is in this place to be taken for, “are deemed to be:” for he touches the carnal descendants of Abraham, who, having nothing but outward circumcision, confidently gloried in it.

13. For the promise, etc. He now more clearly sets the law and faith in opposition, the one to the other, which he had before in some measure done; and this ought to be carefully observed: for if faith borrows nothing from the law in order to justify, we hence understand, that it has respect to…

14. For if they who are of the law, etc. He takes his argument from what is impossible or absurd, that the favor which Abraham obtained from God, was not promised to him through any legal agreement, or through any regard to works; for if this condition had been interposed – that God would favor…

15. For the law causeth wrath, etc. This is a confirmation of the last verse, derived from the contrary effect of the law; for as the law generates nothing but vengeance, it cannot bring grace.

16. It is therefore of faith, etc. This is the winding up of the argument; and you may summarily include the whole of it in this statement, – “If the heirship of salvation comes to us by works, then faith in it vanishes, the promise of it is abolished; but it is necessary that both these should be…

17. Whom he believed, who quickens the dead, etc. In this circuitous form is expressed the very substance of Abraham’s faith, that by his example an opening might be made for the Gentiles.

18. Who against hope, etc. If we thus read, the sense is, that when there was no probable reason, yea, when all things were against him, he yet continued to believe.

19. In faith, etc. If you prefer to omit one of the negatives you may render it thus, “Being weak in faith, he considered not his own body,” etc.; but this makes no sense. He indeed shows now more fully what might have hindered, yea, and wholly turned Abraham aside from receiving the promise.

20. Nor did he through unbelief make an inquiry, etc. Though I do not follow the old version, nor Erasmus, yet my rendering is not given without reason.

21. That what he had promised, etc. As all men acknowledge God’s power, Paul seems to say nothing very extraordinary of the faith of Abraham; but experience proves, that nothing is more uncommon, or more difficult, than to ascribe to God’s power the honor which it deserves.

22. And it was therefore imputed, etc. It becomes now more clear, how and in what manner faith brought righteousness to Abraham; and that was, because he, leaning on God’s word, rejected not the promised favor.

23. Now it was not written, etc. A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all.

24. Who believe on him, etc. I have already reminded you of the design of those periphrastic expressions: Paul introduced them, that he might, according to what the passages may require, describe in various ways the real character of faith – of which the resurrection of Christ is not the smallest…

25. Who was delivered for our offences, etc. He expands and illustrates more at large the doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds directed to Christ, but also to have it distinctly made known how he attained salvation for us.