Romans Chapter 4
1 What then will we say that Abraham, our forefather, has found according to the flesh?
2 For if Abraham was justified by works, he has something to boast about, but not towards God.
3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."
4 Now to him who works, the reward is not counted as grace, but as something owed.
5 But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
6 Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
7 "Blessed are they whose iniquities are forgiven, whose sins are covered.
8 Blessed is the man whom the Lord will by no means charge with sin."
9 Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
10 How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.
12 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
13 For the promise to Abraham and to his offspring that he should be heir of the world wasn't through the law, but through the righteousness of faith.
14 For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
15 For the law produces wrath, for where there is no law, neither is there disobedience.
16 For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.
17 As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.
18 Besides hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, "So will your offspring be."
19 Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb.
20 Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God,
21 and being fully assured that what he had promised, he was also able to perform.
22 Therefore it also was "credited to him for righteousness."
23 Now it was not written that it was accounted to him for his sake alone,
24 but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,
25 who was delivered up for our trespasses, and was raised for our justification.
Footnotes
- Verse 3
- Genesis 15:6
- Verse 8
- Psalm 32:1-2
- Verse 17
- Genesis 17:5
- Verse 18
- Genesis 15:5
- Verse 22
- Genesis 15:6
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Romans Chapter 4 Guide
The apostle now dealt with another difficulty that might arise in the mind of the Jew, showing that the method of grace, namely, imputing righteousness in response to faith, is in harmony with the whole history of Israel. As an illustration of this the apostle took the case of Abraham, father and founder of the nation, and showed how he was accepted and rewarded through faith, and not through works, both by his personal acceptance by God, and by his position as recipient of the promise of a coming deliverance. In this connection was made the declaration which must have been astonishing indeed in the ears of a Jew-that Abraham was the father, not merely of circumcised men according to the flesh, but of all who believe, even though they be in uncircumcision.
The Messianic hope came to Abraham, not through law, for it burned in his heart, and was the centre of the nation of which he was the founder at least 400 years before the law was given. The apostle shows the value of this history. It bears testimony which strengthens the faith and confidence of those who look to, and believe in, Jesus. Resurrection life which follows the settlement of the question of sin by our justification is the bestowment of God on those who believe in Jesus.
From "An Exposition of the Whole Bible" by G. Campbell Morgan.
Romans Chapter 4 Commentary
Chapter Outline
- The doctrine of justification by faith is shown by the case of Abraham. -- (1-12)
- He received the promise through the righteousness of faith. -- (13-22)
- And we are justified in the same way of believing. -- (23-25)
Verses 1-12
To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that "he believed God, and it was counted to him for righteousness," Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, "the Lord our Righteousness." Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.
Verses 13-22
The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Ge 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.
Verses 23-25
The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.
From the "Concise Commentary on the Bible" by Matthew Henry.