Romans4
New International Version
1What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter?
2If, in fact, Abraham was justified by works, he had something to boast about—but not before God.
3What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
4Now to the one who works, wages are not credited as a gift but as an obligation.
5However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.
6David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:
7“Blessed are those whose transgressions are forgiven, whose sins are covered.
8Blessed is the one whose sin the Lord will never count against them.”
9Is 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.
10Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!
11And 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.
12And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.
13It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.
14For if those who depend on the law are heirs, faith means nothing and the promise is worthless,
15because the law brings wrath. And where there is no law there is no transgression.
16Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.
17As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.
18Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.”
19Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead.
20Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
21being fully persuaded that God had power to do what he had promised.
22This is why “it was credited to him as righteousness.”
23The words “it was credited to him” were written not for him alone,
24but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.
25He was delivered over to death for our sins and was raised to life for our justification.
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