Romans4
English Standard Version
1 shall we was by , to the ?
2 was , he something to , .
3 does the ? , it was to .
4 to the one who , his as a as his .
5 to the one who does him who the , is ,
6just of the of the to :
7 are those are , are ;
8 is the against the his .
9Is only the , the ? For we was to .
10 was to him? Was it after he had been ? It was , before he was .
11 the of as a of the he had by while he was . The purpose was to the of who , so would be to as ,
12and to the of the who are who in the of the that had before he was .
13 the to that he would of the did come the the of .
14 it is the adherents the who are to be the , is the is .
15 the , there there is .
16That is it depends , in the may rest and to his — to the adherent the to the one who the of , the of ,
17 it is , I have the of —in the of the in he , who gives the into existence the do .
18 he , should the of , he had been , .
19He in when he his , which as good as ( since he hundred ), or he considered the of .
20No made him the of , he grew in his as he to ,
21 God was to he had .
22That is his faith was to .
23 the words it was to him for his ,
24 . It will to us him who the ,
25 was up .
Study Guide
Public-domain commentary and original-language notes for Romans 4.
Chapter Summary
In this chapter: 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).
vv1-12
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.
vv13-22
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.
vv23-25
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.
Key Words
τίς (tís): an interrogative pronoun, who, which or what (in direct or indirect questions)
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
ἐρέω (eréō): an alternate for G2036 (ἔπω) in certain tenses; to utter, i.e. speak or say
εὑρίσκω (heurískō): to find (literally or figuratively)
Ἀβραάμ (Abraám): Abraham, the Hebrew patriarch
ἡμῶν (hēmōn): of (or from) us
πατήρ (patḗr): a "father" (literally or figuratively, near or more remote)
κατά (katá): (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
σάρξ (sárx): flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)
γάρ (gár): properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
Cross References
Romans 4Directly quoted to prove Abraham was justified by faith, not by works.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Directly quoted as David's testimony of blessedness through the non-imputation of sin.
Supported by Matthew Henry, Matthew Poole, JFB
Directly quoted regarding Abraham being made a father of many nations.
Supported by Matthew Henry, JFB
Parallel apostolic argument using Gen 15:6 to demonstrate justification apart from the law.
Supported by Matthew Poole, John Calvin
Cites Gen 15:6, offering the necessary complementary perspective on the nature of saving faith.
Supported by Matthew Poole
Directly quoted ('So shall thy seed be') regarding Abraham's hope against hope.
Supported by Matthew Poole, JFB
Connects back to the exclusion of boasting ('glorying') through the law of faith.
Supported by Matthew Poole, JFB
The original institution of circumcision as a sign and covenant token.
Supported by Matthew Henry, JFB
Contrasts inheritance via the law with inheritance granted by God's promise.
Supported by Matthew Poole
Detailed parallel of Abraham and Sarah's faith overcoming deadness and trusting God's power.
Supported by Matthew Poole
Jesus declares that Abraham saw His day and rejoiced, showing Christ-centered faith.
Supported by Matthew Poole
Theological contrast showing grace and works are mutually exclusive bases for justification.
Supported by Matthew Henry
Elucidates how God justifies the 'ungodly' through Christ's timely death for sinners.
Supported by JFB
The original Abrahamic promise embracing all families of the earth through Christ.
Supported by Matthew Henry, Matthew Poole, JFB
Affirms Old Testament scriptures were written for our instruction and encouragement.
Supported by Matthew Henry
Messianic background for Christ being delivered up for our transgressions.
Supported by Matthew Henry