Romans 4KJV
Books
All books

Romans4

King James Version · Public Domain

1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2For if Abraham were justified by works, he hath whereof to glory; but not before God.

3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

4Now to him that worketh is the reward not reckoned of grace, but of debt.

5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8Blessed is the man to whom the Lord will not impute sin.

9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

12And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

13For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

14For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

15Because the law worketh wrath: for where no law is, there is no transgression.

16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; 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 thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

18Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.

19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

21And being fully persuaded that, what he had promised, he was able also to perform.

22And therefore it was imputed to him for righteousness.

23Now it was not written for his sake alone, that it was imputed to him;

24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

25Who was delivered for our offences, and was raised again for our justification.

Study Guide

Public-domain commentary and original-language notes for Romans 4.

Full AI study →

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.

Cross References

Romans 4
v3Genesis 15:6quotation

Directly quoted to prove Abraham was justified by faith, not by works.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v7Psalms 32:1quotation

Directly quoted as David's testimony of blessedness through the non-imputation of sin.

Supported by Matthew Henry, Matthew Poole, JFB

v17Genesis 17:5quotation

Directly quoted regarding Abraham being made a father of many nations.

Supported by Matthew Henry, JFB

v3Galatians 3:6-8thematic

Parallel apostolic argument using Gen 15:6 to demonstrate justification apart from the law.

Supported by Matthew Poole, John Calvin

v3James 2:23thematic

Cites Gen 15:6, offering the necessary complementary perspective on the nature of saving faith.

Supported by Matthew Poole

v18Genesis 15:5quotation

Directly quoted ('So shall thy seed be') regarding Abraham's hope against hope.

Supported by Matthew Poole, JFB

v2Romans 3:27thematic

Connects back to the exclusion of boasting ('glorying') through the law of faith.

Supported by Matthew Poole, JFB

v11Genesis 17:10thematic

The original institution of circumcision as a sign and covenant token.

Supported by Matthew Henry, JFB

v14Galatians 3:18thematic

Contrasts inheritance via the law with inheritance granted by God's promise.

Supported by Matthew Poole

v19Hebrews 11:11-19thematic

Detailed parallel of Abraham and Sarah's faith overcoming deadness and trusting God's power.

Supported by Matthew Poole

v1John 8:56thematic

Jesus declares that Abraham saw His day and rejoiced, showing Christ-centered faith.

Supported by Matthew Poole

v4Romans 11:6contrast

Theological contrast showing grace and works are mutually exclusive bases for justification.

Supported by Matthew Henry

v5Romans 5:6-8thematic

Elucidates how God justifies the 'ungodly' through Christ's timely death for sinners.

Supported by JFB

v13Genesis 12:3thematic

The original Abrahamic promise embracing all families of the earth through Christ.

Supported by Matthew Henry, Matthew Poole, JFB

v23Romans 15:4thematic

Affirms Old Testament scriptures were written for our instruction and encouragement.

Supported by Matthew Henry

v25Isaiah 53:10-12allusion

Messianic background for Christ being delivered up for our transgressions.

Supported by Matthew Henry