Nope
And?
so Christ is as I stated the object of faith. Other than that I would see little reason to affirm the Hyper Calvinist John Gill
In any case scripture account ones faith for righteousness
Romans 4:1–5 (NIV) — 1 What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.” 4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.
Romans 4:9–11 (NIV) — 9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them.
4x in this passage
The clearness of this passage eliminates any need for another interpretation
Adam Clark
Nothing there about imputation of the righteousness of another
Adam Clarke decries the imputation of our sin to Christ
The Septuagint translate the Hebrew word by ἁμαρτια in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own.
Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 6, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 338–339.
I think you read too little of Barne's. he is not speaking of the imputed righteousness of another
And be found in him. That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; comp. Notes on John 6:56.
Not having mine own righteousness. That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.
Which is of the law; see Notes on Rom. 10:3. The “righteousness which is of the law” is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavoured to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All men by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honour, with others the laws of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.
Albert Barnes, Notes on the New Testament: Ephesians, Philippians & Colossians (ed. Robert Frew; London: Blackie & Son, 1884–1885), 195–196.
rather
But that which is through the faith of Christ. That justification which is obtained by believing on the Lord Jesus Christ; see Notes on Rom. 1:17; 3:24; 4:5
Albert Barnes, Notes on the New Testament: Ephesians, Philippians & Colossians (ed. Robert Frew; London: Blackie & Son, 1884–1885), 196.
and in regard to Rom 4:3
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
Albert Barnes, Notes on the New Testament: Romans (ed. Robert Frew; London: Blackie & Son, 1884–1885), 95.
