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Selected Verse: Romans 4:3 - King James

Verse	Translation	Text
Ro 4:3	King James	For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
For what saith the, Scripture? Abraham believed God, and it--his faith. was counted to him for righteousness-- (Gen 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Rom 4:4-5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (Joh 6:29; Jo1 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Gen 12:3; Gen 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

For what saith the, Scripture? Abraham believed God, and it--his faith.

was counted to him for righteousness-- (Gen 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Rom 4:4-5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (Joh 6:29; Jo1 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Gen 12:3; Gen 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

Notes on the Bible, by Albert Barnes, [1834]
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 Gen 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 Rom 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 Rom 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 (Act 6:7; Act 15:9; Rom 1:5; Rom 10:8; Rom 16:26; Eph 3:17; Eph 4:5; Ti1 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 Mar 16:16. Was counted - ἐλογίσθη elogigisthē. The same word in Rom 4:22, is is rendered "it was imputed." The word occurs frequently in the Scriptures. In the Old Testament, the verb חשׁב chaashab, which which is translated by the word λογίζομαι logizomai, means 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: Psa 32:2; Psa 35:4; Isa 10:7; Job 19:11; Job 33:10; Gen 16:6; Gen 38:15; Sa1 1:13; Psa 52:4; Jer 18:18; Zac 7:10; Job 6:26; Job 19:16; Isa 13:17; Kg1 10:21; Num 18:27, Num 18:30; Psa 88:4; Isa 40:17; Lam 4:2; Isa 40:15; Gen 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; Rom 3:28; Rom 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 Rom 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 Heb. 11.

Notes on the Bible, by Albert Barnes, [1834]

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 Gen 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 Rom 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 Rom 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 (Act 6:7; Act 15:9; Rom 1:5; Rom 10:8; Rom 16:26; Eph 3:17; Eph 4:5; Ti1 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 Mar 16:16.

Was counted - ἐλογίσθη elogigisthē. The same word in Rom 4:22, is is rendered "it was imputed." The word occurs frequently in the Scriptures. In the Old Testament, the verb חשׁב chaashab, which which is translated by the word λογίζομαι logizomai, means 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: Psa 32:2; Psa 35:4; Isa 10:7; Job 19:11; Job 33:10; Gen 16:6; Gen 38:15; Sa1 1:13; Psa 52:4; Jer 18:18; Zac 7:10; Job 6:26; Job 19:16; Isa 13:17; Kg1 10:21; Num 18:27, Num 18:30; Psa 88:4; Isa 40:17; Lam 4:2; Isa 40:15; Gen 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; Rom 3:28; Rom 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 Rom 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 Heb. 11.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
God Jehovah. (Gen 15:6). counted Or, reckoned, or imputed, that is, put to the account of. See (Plm 1:18); same word: righteousnesss See (Rom 4:5); (Rom 4:6); (Rom 4:9); (Rom 4:11); (Rom 4:13); (Rom 4:22). See (See Scofield) - (Rom 3:21).

Vincent's Word Studies, by Marvin R. Vincent [1886]
The Scripture (ἡ γραφὴ) The scripture passage. See on Joh 2:22; and footnote on Joh 5:47. It was counted for righteousness (ἐλογίσθη εἰς δικαιοσύνην) For the phrase λογίζεσθαι εἰς to reckon unto, compare Rom 2:26; Rom 9:8, where εἰς is rendered for. The verb is also used with ὡς as. So Rom 8:36; Co1 4:1. So in Sept., εἰς, Psa 56:1-13 :31; Isa 29:17; Isa 32:15; Isa 40:17 : ὡς. Gen 31:15; Job 41:20; Psa 44:22; Isa 5:28; Isa 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Rom 4:5.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Abraham believed God - That promise of God concerning the numerousness of his seed, Gen 15:5, Gen 15:7; but especially the promise concerning Christ, Gen 12:3, through whom all nations should be blessed. And it was imputed to him for righteousness - God accepted him as if he had been altogether righteous. Gen 15:6.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For, what saith the Scripture? - The Scriptural account of this transaction, Gen 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.

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⁵ And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

³ And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

²³ And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

²⁹ Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

⁴ Now to him that worketh is the reward not reckoned of grace, but of debt.
⁵ But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

⁶ And he believed in the LORD; and he counted it to him for righteousness.

⁵ But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

² For if Abraham were justified by works, he hath whereof to glory; but not before God.

²⁸ Therefore we conclude that a man is justified by faith without the deeds of the law.

¹⁶ For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do.

¹⁵ Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.

² The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!

¹⁷ All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

⁴ I am counted with them that go down into the pit: I am as a man that hath no strength:

³⁰ Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress.

²⁷ And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress.

²¹ And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver: it was nothing accounted of in the days of Solomon.

¹⁷ Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

¹⁶ I called my servant, and he gave me no answer; I intreated him with my mouth.

²⁶ Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?

¹⁰ And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

¹⁸ Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.

⁴ Thou lovest all devouring words, O thou deceitful tongue.

¹³ Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.

¹⁵ When Judah saw her, he thought her to be an harlot; because she had covered her face.

⁶ But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

¹⁰ Behold, he findeth occasions against me, he counteth me for his enemy,

¹¹ He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.

⁷ Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.

⁴ Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.

² Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.

²² And therefore it was imputed to him for righteousness.

¹⁶ He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

⁷ Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

⁵ One Lord, one faith, one baptism,

¹⁷ That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

²⁶ But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

⁸ But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

⁵ By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

⁹ And put no difference between us and them, purifying their hearts by faith.

⁷ And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

¹⁸ Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
¹⁹ And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
²⁰ He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
²¹ And being fully persuaded that, what he had promised, he was able also to perform.
²² And therefore it was imputed to him for righteousness.

¹⁶ Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
¹⁷ (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
¹⁸ Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
¹⁹ And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
²⁰ He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
²¹ And being fully persuaded that, what he had promised, he was able also to perform.

⁶ And he believed in the LORD; and he counted it to him for righteousness.

²¹ But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

²² And therefore it was imputed to him for righteousness.

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

¹¹ And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

⁹ Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

⁶ Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

⁵ But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

¹⁸ If he hath wronged thee, or oweth thee ought, put that on mine account;

⁶ And he believed in the LORD; and he counted it to him for righteousness.

⁵ But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

¹⁶ Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

²⁸ Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:

²² Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.

²⁰ Out of his nostrils goeth smoke, as out of a seething pot or caldron.

¹⁵ Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

¹⁷ All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

¹⁵ Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.

¹⁷ Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?

¹ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.
² Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High.
³ What time I am afraid, I will trust in thee.
⁴ In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.
⁵ Every day they wrest my words: all their thoughts are against me for evil.
⁶ They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.
⁷ Shall they escape by iniquity? in thine anger cast down the people, O God.
⁸ Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?
⁹ When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.
¹⁰ In God will I praise his word: in the LORD will I praise his word.
¹¹ In God have I put my trust: I will not be afraid what man can do unto me.
¹² Thy vows are upon me, O God: I will render praises unto thee.
¹³ For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?

¹ Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

³⁶ As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

⁸ That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

²⁶ Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

⁴⁷ But if ye believe not his writings, how shall ye believe my words?

²² When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

⁶ And he believed in the LORD; and he counted it to him for righteousness.

³ And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

⁷ And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

⁵ And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

⁶ And he believed in the LORD; and he counted it to him for righteousness.