6 And he believed in the | the LORD that brought thee out LORD; and hem counted it to him of Ur of the Chaldees, P to give for righteousness. thee this land to inherit it.

7 And he said unto him, I am

1 Rom. 4. 3, 9, 22. Gal. 3. 6. James 2. 23. m Ps. 106. 31.

n ch. 12. 1. o ch. 11. 28, 31. p Ps. 105. 42, 44 Rom. 4. 13.

believed in הימין במימרא דיי .to Abraham in the sleeping hours of Chal

night, we may easily conceive that it was early in the morning, before sunrise, that he was brought forth and bid to count, if he could, the number of the stars. And this, on the whole, seems the simplest mode of exposition, though Maimonides and other Jewish writers

the Word of the Lord. Gr. ExLOTEvos TW Oew believed God, omitting the 'in,' which is followed by the Apostle, Rom. 4. 3. In numerous other instances in the New Testament the Greek verb MIOTEνw to believe is followed by the particles Ets, Ent, or ev, in, as if there were a designed distinction, at least in some cases, between 'believing' and 'believing in;' and perhaps it may not be improper to say, that while the devils 'believe' Christ, a true penitent only can 'believe in' him. The Hebrew term aman, from which comes the familiar 'Amen' so be it, signifies to be firm, fixed, stable, sure; and in the Hiphil conjugation, which is here employed, followed by in or to, to establish one's self, or one's faith, firmly

suppose that every thing related in this chapter was transacted in vision, in which state stars might be made to appear to the mental perception at noonday, as well as to the natural eye at midnight. This is indeed true, and it is true also that the Scriptures often represent that which is done in vision as if it were an historical fact, without clearly drawing the line between them, as in Jer. 13. 4, 5. Ezek. 8. 7, 9. But in the present case, as all the circumstances are consistent with the literal verity of the incidents recorded, we pre-in or towards an object, to deem, or ac fer this mode of interpretation, espe- count, or make sure to one's self, and cially as an act of faith so highly com- so to lean upon, confide in, or trust to, mended as that of Abraham on this any thing as stable and stedfast. occasion would seem to have required Hence as applied to the act of a believthe exercise of a waking and not of a ing agent in reference to divine promsleeping or entranced mind. Whether ises, it denotes a degree of assured conthe innumerable host of stars were de-fidence amounting, as it were, to a signed to shadow forth the countless multitude of his natural or his spiritual seed is not apparent from the narrative, nor is it certain that a distinction of this kind was intended. It was probably designed as a general intimation including both, though with a dominant reference to his seed in the line of Isaac and Jacob. This is to be inferred from the passages which speak of the fulfilment of promise, as Deut. 10. 22. 1 Chron. 27. 23. Neh. 9. 23.

creative efficacy, making to exist, substantiating, confirming the thing believed, 'calling things which are not as though they were.' Thus 'faith is the substance (the substantiating principle) of things hoped for;' and in this view Christ is denominated the 'Amen, the faithful and true witness,' from his being the ground of the most fixed and stable confidence, whose fidelity or trust-worthiness may be relied upon with unbounded assurance. The cir6 And he believed in the LORD. Heb. cumstances which gave so much effiTEN believed in Jehovah.cacy and value to the faith of Abraham

on this occasion are so forcibly recited | pute (2) iniquity unto me.'
in the Epistle to the Romans, that we
adduce the words of the Apostle as the
most apposite commentary which can
be given upon this passage. Rom. 4.
18-22, '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. 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 Sarah's
womb. He staggered not at the prom-
ise of God through unbelief; but was
strong in faith, giving glory to God;
and being fully persuaded, that what
he had promised, he was able also to
perform. And therefore it was impu-
ted to him for righteousness.' —¶ And
he counted it to him for righteousness.

-and he count ויחשבה לו צדקה .Heb

Ps.

32. 2, 'Blessed is the man un o whom the Lord imputeth (a) not iniquity.' Comp. Lev. 7. 18.-17. 4. Num. 18. 27. The expression before us becomes important from the use which is made of it by the Apostle Paul, Rom. 4, in establishing the doctrine of justification by faith; but as a full consideration of his reasoning on the subject would lead us into too wide a field of discussion we shall content ourselves with glancing at some of the leading aspects of the passage. The 'believing' which is here said to be counted to Abraham for righteousness is not to be understood of the general and habitual faith that governed his life and entitled him to the character of a truly pious man. It was the particular act of believing here spoken of which was so imputed. Nor is it to be supposed ed it to him righteousness. Gr. Xoyioon that Abraham now first began to beauto els dikalovay it was reckoned, lieve savingly in God, for the Apostle accounted, imputed to him for right-assures us, Heb. 11. 8. 9, that it was by eousness. Nearly all the ancient ver- faith that he obeyed when called, long sions agree with the Sept. in rendering before this, to forsake his native counthe verb in the passive, which shows try, and sojourn in a strange land; that they understood it as construct- and so far as he then had true faith, he ed with an indefinite nominative, doubtless had justifying faith, or such equivalent to the passive, like Gen. 2. a faith as availed to constitute him a 20, 'But for Adam there was not found pious man and an heir of salvation. an help meet.' Heb. 3 one did In what sense, then, was his faith on not find. See Note on Gen. 16. 14. this occasion peculiarly counted to him This current of authorities, which is for righteousness? We answer, that it countenanced by the Apostle's citing it was counted to him, as in its own naalso in the passive, strongly inclines ture it truly was, as a righteous, that us to regard this as the genuine sense is, an acceptable, an excellent, a praiseof the original, although the main scope worthy act, This we conceive to be, of the clause remains the same which in this connection, the genuine import ever construction be adopted. The of (Gr. dikaιorvvn) translated Scriptural usage of the term an is righteousness, a term clearly used in a primarily to think, purpose, intend, parallel sense in Dut 24. 13, 'In any imagine, devise, as evil or mischief to- case thou shalt deliver him the pledge wards any one. Gen. 50. 20, Ps. 35. again when the sun goeth down, that 4, 20.-41. 8. Jer. 11. 19. 2 Sam. 14. 13. he may sleep in his own raiment and And secondly, to reckon, esteem, account; bless thee: and it shall be righteousto impute, to put to one's account,ness (TY) unto thee before the Lord whether favourably or the reverse. Thus thy God;' i. e. a good, a meritorious 2 Sam. 19, 20, 'Let not my lord im- deed, an act of piety. So in Gen. 18

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19, 'And they shall keep the way of Scriptures. And accordingly Philo the the Lord, to do justice (p) and Jew, (de Abrahamo, p. 386, ed. Frankf.) judgment;' i. e. to do good or com- in speaking of Abraham says, 'His mendable deeds. Is. 64. 5, Thou praise has been recorded, being testified meetest him that rejoiceth and worketh by the oracles which Moses delivered, righteousness (p);' i. e. that doeth by whom it is reported that he believed good. The interpretation of the term in God. And that this has been said in this sense is strikingly confirmed of him is a great thing, but it is a far by the parallel passage respecting the greater that it has been confirmed by good deed of Phinehas in slaying the acts.' But if such be the genuine purpolluted Israelite and the Midianitish port of the language as used by Moses, woman, Num. 25. 6, seq. and thus re- the question very naturally occurs, ferred to by the Psalmist, Ps. 106. 30, whether the passage as quoted by Paul 31, Then stood up Phinehas, and exe- has the same meaning, or in other cuted judgment: and so the plague was words whether Paul is to be considered stayed. And that was counted unto as giving an infallible exposition of the him for righteousness (13 an exact mind of the Spirit in the present 3. Gr. Kaι edoɣioon avтiş zis dixat-clause as it stands in the Mosaic oriοσυνην). In this case, as in that of ginal. To this it may be replied, that Abraham, it is clear that it was a sin-in as far as the Apostle is to be considgle act on a special occasion that was ered as introducing this passage with so reputed to the doer. The conduct a view to illustrate the case of a sinof each was so remarkable, so noble, ner's justification on his first believing in so commendable in the sight of God, Christ, the quotation cannot be deemed under the circumstances which gave in point, because this was not the first rise to it, as to gain the particular, the instance of Abraham's believing, nor marked approbation of Heaven, and to consequently of his being accounted cause it to be distinguished by a corres-righteous, nor is there any evidence that ponding emphasis of honourable testi- his faith, on this occasion, had a spemony. This we conceive is what is cial respect to Christ as its grand object. meant by its being 'counted' in both It was a faith exercised upon a peculiar cases for righteousness.' The expres- promise, viz. the promise of an innusion does not merely indicate that it merable seed. But the circumstances was so esteemed in the divine mind, or under which it was exercised rendered it that God in his secret judgment ac- something so signal and illustrious, so counted of it as a pre-eminently wor- heroic and praiseworthy, that God was thy and acceptable deed, but that he so pleased to account it, and to have it ordered things that it should be remem- accounted, as a singularly righteous bered to their credit, that it should be act. But the Apostle's citation was in made matter of public and lasting recanother respect strictly pertinent. The ord, in a word, that it should stand as grand scope of his reasoning in the an honourable testimonial affixed to context is to show that according to the economy of grace a believing sinner may be placed in a state of acceptance with God simply by believing without the works, that is, the observances, of the Jewish law. This is clear from the case of Abraham. It is expressly recorded of him that righteousness was reckoned to him on the ground of his

6

their characters with all succeeding generations. This is undoubtedly the true force of the expression as viewed in itself and apart from any peculiar bearings elsewhere given to it by the sacred writers. It is the primary and unforced sense which a native Jew would affix to the words in reading his own

faith, before he was circumcised, or in other words, before he came under the obligations of the ceremonial law. In like manner, the same favour may be extended to the gentile believer of every age and country who reposes trust in the gospel message. The example of Abraham is adduced, we conceive, merely by way of illustration, as af fording an analogous, not an identical, case of strong and acceptable faith. It is not designed to intimate that precisely the same object of faith of which Paul is speaking, was before the mind of the patriarch on the occasion referred to, but the course of his argument is substantially this ;- As Abraham, in the face of great discouragements and impediments, firmly believed God, and thereby is said to have had righteousness accounted to him, much more the believing sinner who in spite of all the obstacles in the way gives credence to the gospel promise, is counted and treated as righteous and gratuitously justified.

me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.

day the Lord made a covenant with Abraham, in reference to which the symbolical transaction here related was ordered. Of this the memory would naturally be preserved and cherished among his descendants, as an infallible token of the fulfilment of the great promise. Should we be disposed to blame this inquiry, as savouring of vain curiosity or sinful distrust, let us bear in mind that the very same act may be good or evil, according to the principle from which it proceeds. Had the question arisen from unbelief, it would have been decidedly sinful. It would have resembled the question which Zacharias asked, Luke, 1. 18, when the angel told him from God he should have a child; 'Whereby shall I know this? for I am an old man, and my life well stricken in years,' for which unbelieving question he was immediately struck dumb. If, on the other hand, it expressed a wish to be informed more clearly respecting the divine purposes, or to receive those ample testimonies which God himself was willing to communicate, then it was perfectly innocent, and consistent with the strongest faith. It was for the purpose of instruction only that

8. Whereby shall I know, &c. Abraham's interrogation here is not to be construed as a mark of the temporary failure of his faith, nor as implying that he himself needed an extraordinary confirmation of the divine prom-the blessed virgin inquired of the angel, ise; but for the sake of his posterity, who might be tempted, from the difficulties to be encountered, to despair of realizing the truth of the prediction, he desired some clear testimonial, which should have the effect of ratifying to their minds, like the seal of a covenant, the solemn engagement of the Most High. This request God was graciously pleased to grant, as it is expressly said, v. 18, that in that same

Luke, 1. 34, how she should have a child, since she was a virgin. The question, in itself, did not materially differ from that of Zacharias; but the principle was different; and therefore the one received a gracious answer, the other a severe rebuke. Many instances are recorded where God has been graciously pleased to give signs to his people for the confirmation of their faith, when there was not any doubt