Abraham Justified by Faith

4 What then shall we say was gained by Abraham, ^(A)our forefather according to the flesh? ² For if Abraham was justified by works, he has something to boast about, but ^(B)not before God. ³ For what does the Scripture say? ^(C)“Abraham believed God, and it was counted to him as righteousness.” ⁴ Now ^(D)to the one who works, his wages are not counted as a gift but as his due. ⁵ And to the one who does not work but ^(E)believes in^[a] him who justifies the ungodly, his faith is counted as righteousness, ⁶ just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

⁹ Is this blessing then only for ^(H)the circumcised, or also for the uncircumcised? ^(I)For we say that faith was counted to Abraham as righteousness. ¹⁰ How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. ^11 (J)He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was ^(K)to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, ¹² and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

The Promise Realized Through Faith

¹³ For ^(L)the promise to Abraham and his offspring ^(M)that he would be heir of the world did not come through the law but through the righteousness of faith. ^14 (N)For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. ¹⁵ For ^(O)the law brings wrath, but ^(P)where there is no law ^(Q)there is no transgression.

¹⁶ That is why it depends on faith, ^(R)in order that the promise may rest on grace and ^(S)be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, ^(T)who is the father of us all, ¹⁷ as it is written, ^(U)“I have made you the father of many nations”—in the presence of the God in whom he believed, ^(V)who gives life to the dead and calls into existence ^(W)the things that do not exist. ¹⁸ In hope he believed against hope, that he should become the father of many nations, as he had been told, ^(X)“So shall your offspring be.” ¹⁹ He did not weaken in faith when he considered his own body, which was ^(Y)as good as dead (^(Z)since he was about a hundred years old), or when he considered ^(AA)the barrenness^[b] of Sarah's womb. ²⁰ No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, ²¹ fully convinced that ^(AB)God was able to do what he had promised. ²² That is why his faith was “counted to him as righteousness.” ²³ But ^(AC)the words “it was counted to him” were not written for his sake alone, ²⁴ but for ours also. It will be counted to us ^(AD)who believe in ^(AE)him who raised from the dead Jesus our Lord, ^25 (AF)who was delivered up for our trespasses and raised ^(AG)for our justification.

Example of Hagar and Sarah

²¹ Tell me, you who desire to be under the law, do you not listen to the law? ²² For it is written that Abraham had two sons, ^(A)one by a slave woman and ^(B)one by a free woman. ²³ But ^(C)the son of the slave was born according to the flesh, while ^(D)the son of the free woman was born through promise. ²⁴ Now this may be interpreted allegorically: these women are two ^(E)covenants. ^(F)One is from Mount Sinai, bearing children for slavery; she is Hagar. ²⁵ Now Hagar is Mount Sinai in Arabia;^[a] she corresponds to the present Jerusalem, for she is in slavery with her children. ²⁶ But ^(G)the Jerusalem above is free, and she is our mother. ²⁷ For it is written,

²⁸ Now you,^[b] brothers, ^(I)like Isaac, ^(J)are children of promise. ²⁹ But just as at that time he who was born according to the flesh ^(K)persecuted him who was born according to the Spirit, ^(L)so also it is now. ³⁰ But what does the Scripture say? ^(M)“Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.” ³¹ So, brothers, we are not children of the slave but ^(N)of the free woman.

Christ Has Set Us Free

5 For ^(O)freedom Christ has ^(P)set us free; ^(Q)stand firm therefore, and do not submit again to ^(R)a yoke of ^(S)slavery.

The Priestly Order of Melchizedek

7 For this ^(A)Melchizedek, king of ^(B)Salem, priest of ^(C)the Most High God, met Abraham returning from the slaughter of the kings and blessed him, ² and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. ³ He is without father or mother ^(D)or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.

⁴ See how great this man was to whom Abraham ^(E)the patriarch gave a tenth of the spoils! ⁵ And ^(F)those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers,^[a] though these also are descended from Abraham. ⁶ But this man ^(G)who does not have his descent from them received tithes from Abraham and blessed ^(H)him who had the promises. ⁷ It is beyond dispute that the inferior is blessed by the superior. ⁸ In the one case tithes are received by mortal men, but in the other case, by one ^(I)of whom it is testified that ^(J)he lives. ⁹ One might even say that Levi himself, who receives tithes, paid tithes through Abraham, ¹⁰ for he was still in the loins of his ancestor when Melchizedek met him.

Jesus Compared to Melchizedek

^11 (K)Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? ¹² For when there is a change in the priesthood, there is necessarily a change in the law as well. ¹³ For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. ¹⁴ For it is evident that our Lord was descended ^(L)from Judah, and in connection with that tribe Moses said nothing about priests.

¹⁵ This becomes even more evident when another priest arises in the likeness of Melchizedek, ¹⁶ who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. ¹⁷ For it is witnessed of him,

¹⁸ For on the one hand, a former commandment is set aside ^(N)because of its weakness and uselessness ¹⁹ (for ^(O)the law made nothing perfect); but on the other hand, ^(P)a better hope is introduced, through which ^(Q)we draw near to God.

²⁰ And it was not without an oath. For those who formerly became priests were made such without an oath, ²¹ but this one was made a priest with an oath by the one who said to him:

²² This makes Jesus the guarantor of ^(S)a better covenant.

²³ The former priests were many in number, because they were prevented by death from continuing in office, ²⁴ but he holds his priesthood permanently, because he continues ^(T)forever. ²⁵ Consequently, he is able to save to the uttermost^{[b] (U)}those who draw near to God ^(V)through him, since he always lives ^(W)to make intercession for them.

²⁶ For it was indeed fitting that we should have such a high priest, ^(X)holy, innocent, unstained, ^(Y)separated from sinners, and ^(Z)exalted above the heavens. ²⁷ He has no need, like those high priests, to offer sacrifices daily, ^(AA)first for his own sins and then for those of the people, since he did this ^(AB)once for all when he offered up himself. ²⁸ For the law appoints men ^(AC)in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made ^(AD)perfect forever.