Verse by Verse

¹³ For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.

The blessing to Abraham was not based on circumcision (verse 12) or the law, but through faith.

seed = Christ, as in Galatians 3:16 (Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ) but also to his descendants as in Galatians 3:29 (And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise).

¹¹ And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also,

¹² and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.

Circumcision didn’t bring righteousness, but it was a sign of righteousness imputed by faith and of Abraham’s covenant with God.

Abraham had a physical relationship with Israel and a spiritual relationship with all who believe.

He was the father to those who were circumcised (Israel) and who walked in faith as he did.

walk = general conduct in relation to others

⁹ Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

¹⁰ How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.

Abraham was imputed righteousness at least 14 years before he was circumcised, so justification isn’t just for the circumcised (Genesis 15).

8 “Blessed is the man to whom the Lord shall not impute sin.”

David knew the Lord forgave him while the Law condemned him, but he didn’t understand why.

Abraham was the father of circumcision, David was under the Law. So Paul deals with circumcision in verses 9-12 and with the Law in verses 13-25.

⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:

⁷ “Blessed are those whose lawless deeds are forgiven, and whose sins are covered;

David is used in addition to Abraham because Jewish law required two witnesses and because Abraham was before the Law and David was under the Law. Faith was without works for both, but in the Old Testament, sins were covered (guilt removed) not removed.

Blessedness — not just happiness, by a pronouncement by God.

Verse 7 is a quote from Psalm 32, after David was forgiven for his sin with Bathsheba. Blessed is he whose transgression is forgiven, whose sin is covered (Psalm 32:1).

⁴ Now to him who works, the wages are not counted as grace but as debt.

⁵ But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,

works = fulfilling the requirements of the law

debt — if justification is owed due to works, it isn’t by grace

Works are forbidden as a means to justification.

³ For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”

Paul’s answer to his question in verse one isn’t from logic, but from Scripture. And he believed in the LORD; and He counted it to him for righteousness (Genesis 15:6).

Count (reckon, impute) = lay to one’s charge, charge to one’s account

The man who trusts Christ becomes, in Him, all that God requires a man to be.

Abraham believed God that his seed should be a nation. He didn’t know about Christ — who actually saved him). But his belief in God and what God said was reckoned as righteousness until the cross.

1 What then shall we say that Abraham our father has found according to the flesh?

² For if Abraham was justified by works, he has something to boast about, but not before God.

Our father — speaking of the Jews

Not before God — If Abraham was justified by works, he could glory before men. But before God, he would just be doing his duty and not worthy of glory.

²⁹ Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also,

³⁰ since there is one God who will justify the circumcised by faith and the uncircumcised through faith.

³¹ Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

There is one God (a foundational truth of the Jews), therefore, He is God to Jews and Gentiles.

Faith doesn’t void the Law, it completes it and fulfills it.

By faith = out of faith, as opposed to “out of law”

Through faith = by means of, with no Law to be saved out of.

The Jews were justified by faith, by way of works, whereas Gentiles are justified directly by way of faith.

Christ satisfied the Law, therefore He established justification by the Laws’ demands (verse 31).

 ²⁸ Therefore we conclude that a man is justified by faith apart from the deeds of the law.

Therefore — should be “for.” It’s a confirmation, not a conclusion.

Justification is by grace alone, through faith alone, to God alone be the glory.

Law = Mosaic Law in its entirety, ceremonial and moral.