Romans 4:3 : For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. This is a quotation from Genesis 15:6. Jehovah had just promised Abraham a son and a posterity as numberless as the stars, though he was old and Sarah was past the age of childbearing. "And Abraham believed God, and it was reckoned unto him for righteousness." One of the strangest things in all the field of Bible exegesis is the contention so general-ly made that this language refers to the justification of Abraham as an alien sinner. It seems to be taken for granted that up to the time spoken of in this verse he was an unforgiven, condemned sinner. It has been argued that Paul here spoke of Abraham's justifica-tion as a sinner and that James (James 2:21-24) spoke of his justification as a righteous man. It is surprising that any person at all familiar with the history of Abraham would so contend, for the facts are all against such a supposition. But what are the facts? For a number of years previous to the promise to Abraham of a son and numerous posterity Abraham had been a faithful servant of God. Consider carefully the following facts: 1. God had appeared to Abraham in Ur of the Chaldees and commanded him to go into a land which would be shown him, and promised to bless him, and to make a great nation of him, and to bless all families through his seed (Genesis 12:1-3; Acts 7:2-3). 2. "By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went" (Hebrews 11:8). By faith he obeyed, and trust-ingly did as commanded, not knowing where he was going. Strange conduct for an unforgiven, condemned sinner! 3. When he reached the place of Shechem, in the land of Canaan, "Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him" (Genesis 12:6-7). Why this promise, and why this worship, if Abraham was then an unforgiven sinner? 4. Abraham moved on to a mountain between Bethel and Ai; "and there he builded an altar unto Jehovah, and called upon the name of Jehovah" (Genesis 12:8). 5. After his unfortunate visit to Egypt, he returned to the altar between Bethel and Ai; "and there Abram called on the name of Jehovah" (Genesis 13:3-4). Can anyone believe that an unforgiven sinner was thus worshiping Jehovah and calling on his name? 6. When he returned from the slaughter of the kings who had taken Lot captive, Melchizedek, priest of God Most High, "blessed him, and said, Blessed be Abram of God Most High." As Abram was blessed, or happy, and as he was described as "Abram of God Most High," it is certain that he was not a condemned alien sinner. 7. After these things and before the promise of a son, the Lord said to him: "Fear not, Abram: I am thy shield, and thy exceeding great reward" (Genesis 15:1). That settles it. God would not tell an unforgiven sinner not to fear; neither is he the shield and exceeding great reward of such a sinner. Why have not all these things been taken into consideration by our super-exegetes? It is certain therefore that the language in Genesis 15:6 and Romans 4:3 does not refer to the justification of an alien sinner, and they greatly err who so apply it. It is true that Paul was trying to convince the Jews that this justifica-tion happened before the giving of the law, but he was using this well known fact to offset their claim that a person had to be circumcised after the manner of Moses, or he could not be saved. Their own father Abraham, of whom they boasted, would be cut off by their arguments for the law. An author whom I have been reading quotes Romans 4:3-6 and makes this remark: "Just as Abraham was reckoned righteous, not because of his works, but because of his faith in God, so the sinner is reckoned righteous because of his faith in Christ." If the author will look a little more closely, he will see that Paul does not say that Abraham was reckoned righteous because of his faith in God. God reckons to a man only that which he has or should have. Abraham believed God, and his belief was reckoned to him, or put down to his account, or considered. Neither does the record say that faith was counted, or reckoned, as if it were righteousness, nor was it counted as a substitute for righteousness. But the record does say that Abraham's faith was reckoned, or counted, to him for (eis, into, or in order to, or unto) righteousness. On the grounds of his faith God forgave him of whatever sins he might have been guilty, and so declared him to be righteous. If no guilt attaches to a man, if there is no sin charged against him, he is a righteous man. If a man never sinned, he would be righteous by works if he sins and God forgives him, removes sin entirely from him, he is then righteous by grace, or favor. But the man who attains righteousness through forgiveness has no grounds for boasting. For that reason Abraham had no grounds for boasting; for the same reason none now have grounds for boasting. Romans 4:1-3 connects back with the twenty-seventh verse of the third chapter, which says: "Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith." Moffatt's rendering of this verse, as quoted by K. C. Moser, in "The Way of Salvation," cannot justly be considered a translation at all: "Then what becomes of our boasting? It is ruled out absolutely. On what principle? On the principle of doing deeds? No, on the principle of faith." Much is said about the "principle of faith." Now, faith is an act of the mind, or heart; and a per-son might as well talk about the principle of thinking or the principle of joy, as to talk about the principle of belief. Such an expression as "the principle of faith" conveys no idea, to the mind. If a man's life were as perfect as the Pharisee imagined his to be, he could boast; but if a man sins and is forgiven, there is ground for humility, but not for boasting.