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Gal_3:6. The answer, obvious of itself, to the preceding question is: ἐξ ἀκοῆς πίστεως ; and to this, but not directly to that question itself (as Hofmann holds, according to his wrong interpretation of ἀκοῆς πίστεως ), Paul subjoins—making use of the words well known to his readers, Gen_15:6, according to the LXX.—that great religious-historic argument for the righteousness of faith, which is presented in the justification of the progenitor of the theocratic people. Seeing that Paul has just specified the operation of the Spirit caused by the preached news of faith, as that which proves the justifying power of faith, he may with just logic continue: even as Abraham believed God (trusted His Messianic promise; comp. on Joh_8:56), and it (this faith) was counted to him as righteousness, that is, in the judgment of the gracious God was imputed to him as rectitude.[120] Neither, therefore, is a colon to be placed (with Koppe) after Ἀβρ ., nor (with Beza and Hilgenfeld) is Gal_3:6 to be considered as protasis and Gal_3:7 as apodosis, for Gal_3:7 is evidently independent, and it would be a very arbitrary course (with Hilgenfeld) to take Gal_3:6 as an anacoluthon. See, moreover, on Rom_4:3; Hoelemann, de justitiœ ex fide ambabus in V. T. sedibus, Lips. 1867, p. 8 ff. For the reward of Abraham’s justifying faith according to Gen. l.c., see Jam_2:22 f.; 1Ma_2:52; and Mechilta in Jalkut Sim. I. f. 69. 3, “hoc planum est, Abrahamum neque hunc mundum neque futurum haereditate consequi potuisse, nisi per fidem, qua credidit, q. d. Gen_15:6.”
[120] It is self-evident from the words of the text, how improperly the idea of sanctification is here mixed up with justification by the Catholics (also Bisping and Reithmayr). We have here justification simply as an actus forensis of the divine judgment, and that proceeding from grace. Rom_4:2 ff.