Bible Commentaries
Romans 4

Introduction

Introduction

Abraham’s Justification Proves That All Glorying Has Been Excluded (4:1–25)

Paul’s primary objective in this section is to prove by Abraham’s example that the principle given in Romans 3:27 is absolute. There can be no boasting when men are justified. Secondarily, he will reiterate the truth that God’s system of justification by faith establishes the principle of law. In addition, verses 17-22 will add another dimension to one’s understanding of what it means to be justified by faith.

In the mind of the Jew, if anyone had a right to glory in his salvation, Abraham did. If it can be proved that even Abraham had no right to boast, then it will have been proved that no one has such a right. Thus, the truth of Romans 3:27 will have been substantiated. All glorying has been excluded.

Paul divides his argument into five segments. In verses 1–8, he proves Abraham’s righteousness was graciously awarded to him apart from any works of merit. In verses 9-12, Paul argues that Abraham’s faith was reckoned or credited to him for righteousness while he was yet uncircumcised, thus making him the father of the faithful—Jew and Gentile. In verses 13-17, Paul argues that the promise to Abraham that he should be "heir of the world" was made on the basis of his righteousness by faith and not through the law. Then, in verses 17-22, the essential character of Abraham’s faith is revealed. Finally, in verses 23-25, Abraham’s faith is presented as the paradigm relevant to the faith of all Christians. These last verses draw an appropriate conclusion to the main argument begun in Romans 1:18 (Cranfield 81).

Verse 1

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

Paul introduces Abraham as the single most likely character in history to have reason to boast of his justification. Abraham is the test case for Paul’s sweeping assertion that all glorying is excluded. Furthermore, Paul closes chapter three with the argument that the righteousness of God conditioned upon a man’s faith strengthens and makes effective the purpose of law. Here, in chapter four, he will also use Abraham to sustain that assessment. In Romans 3:21, the law of Moses and the prophets support the righteousness of faith. In verse 28, justification by faith is granted to a man without the deeds of any meritorious system of law. These facts, rather than abrogating law, establish law, and Abraham’s faith is the proof of that principle.

Thus, the question is occasioned, What shall we discover that Abraham had found relative to these matters? "To find" (eu(rhke/nai) means "to meet with, light upon; Hebrews 9:12; Matthew 18:28; Matthew 20:6; to find out, detect, discover Luke 23:2; Luke 23:4; Luke 23:14; to acquire, obtain, win, gain, Luke 1:30; Luke 9:12" (AGLP 182). The idea is, What did Abraham gain, obtain, or discover in this matter?

The phrase "our father, as pertaining to the flesh" poses some difficulty. Should it be understood as "Abraham our father according to the flesh"? If so, the argument finds its origin with a Jew writing to Jews. This is certainly a possibility, for Paul was a Jew (Philippians 3:5), and there were Jews who had obeyed the gospel in the church in Rome (2:17). Bengal, McGarvey, Lipscomb, Beet, Nygren, and Cranfield all take this view, which lends not inconsiderable credence to it. The church in Rome, however, is made up primarily of converted pagans (1:13). This fact, alone, does not negate the position these scholars have taken, but the thrust of Paul’s argument in Romans 3:21-31 includes all converts to Christ; and in this chapter Abraham is declared the father of all the faithful, both Jew and Gentile. Several of these writers recognize this fact and make adaptations for it.

Whiteside seems to perceive this difficulty and tailors his argument to be Paul’s counteroffensive against Judaizing Christians rather than unbelieving Jews. This conclusion is possible. Paul certainly considers the Judaizers a grave and pernicious danger. He usually attacks these false teachers with more ferocity, as for example in the book of Galatians.

More likely is the view that the question should be understood as: "What has Abraham our father found according to the flesh?" In other words, was Abraham’s justification the result of the deeds of his body? Did Abraham earn his salvation by works of perfect obedience done in his flesh? Godet and Alford support this view. The purpose of Paul’s argument is neither to investigate Abraham’s paternity nor to limit it to the Jews. His purpose is to reveal that Abraham was the spiritual father of all believers (verses 11-12). Consequently, the phrase "as pertaining to the flesh" is in contrast to his spirit. It refers to that part of our being from which springs our works—that is, the body or flesh (compare 6:11-13ff). Godet says:

For the matter in question here is not yet the nature of Abraham’s paternity, which is reserved to a later point, but the manner in which Abraham becomes righteous (verses 2, 3)…The flesh denotes here human activity in its state of isolation from the influence of God, and consequently in its natural helplessness so far as justification and salvation are concerned. The meaning is therefore: "What has Abraham found by his own labor?"…Is not the whole immediately following chapter intended to prove that Abraham is the father of believing Gentiles as well as believing Jews (168).

Verse 2

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

For if Abraham were justified by works, he hath whereof to glory: That Abraham was justified by works was, in fact, the assumption of the vast majority of Paul’s Jewish contemporaries in and out of the church. It was accepted as axiomatic that Abraham was justified, and most thought he was acquitted on account of his works of merit. Cranfield documents this fact in detail (83-85). Paul recognizes their thinking and their conclusion that Abraham was justified. Furthermore, he acknowledges their contention that if Abraham were justified meritoriously by works, he would have the right to glory. If such a case could be sustained, it would nullify Paul’s words excluding the right of any man to boast of salvation. (The words "glory" and "boast" come from the same Greek word– kau/xhma.)

but not before God: Numerous interpreters say this phrase means that if Abraham were justified by works, he would indeed have the right to boast to his fellows. Notwithstanding, his right to boast would be limited because he still could not exult before God (Beet, Godet, Nygren). Such an argument misses the thrust of the argument: Abraham was not justified by works of merit.

Instead, this phrase must be understood as Paul’s answer to the Jew’s supposed contention. The sense is conveyed well in the translation of Conybeare and Howson: "For, if Abraham was justified by works he has a ground of boasting. But he has no ground of boasting with God; for what says the scripture…" (507).

This rendering is adopted by Alford, Cranfield, Macknight, Bromiley, and with some modification by McGarvey.

Verse 3

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

For what saith the scripture: The scripture cited by Paul is Genesis 15:6. Note that Genesis 15:6 does not present the calling of Abraham to God’s service for the first time. Abraham had been serving God in faith for many years prior to the events of Genesis 15. God’s original call of Abraham is recorded in Genesis 12 when Abraham was seventy-five years old (Genesis 12:1-5; Acts 7:2-3). Hebrews 11:8 records Abraham responded to God’s call in faithful obedience. In Genesis 12:6-7, God again spoke to Abraham, renewing His original covenant with him. In Genesis 13, Abram calls on Jehovah’s name in worship (verses 3 and 4). In Genesis 14:19, Melchizedek says to him, "Blessed be Abram of the most High God, possessor of heaven and earth." Finally, in Genesis 15:1, God declares, "I am thy shield, and thy exceeding great reward." Abraham’s covenant relationship with God had been in existence for a considerable time before Genesis 15:6. Consequently, it is a mistake to compare Abraham to an alien sinner on this occasion. Whiteside says:

It is true that Paul was trying to convince the Jews that this justification happened before the giving of the law, but he was using the well known fact to offset their claim that a person had to be circumcised after the manner of Moses or he could not be saved (91).

In examining Abraham’s longstanding covenant relationship with God, one must not overlook Paul’s fundamental point. Paul is proving by Abraham’s case that men who are sinners are justified by their faith in God rather than by their works of merit. Undoubtedly he chooses the instance of Abraham’s faith recorded in Genesis 15:6 because of what Moses says about Abraham’s faith in particular. He says Abraham believed in the Lord, and the Lord counted his faith as righteousness. Paul argues these words describe how unrighteous sinners can become righteous. Abraham was declared by God to be righteous, not because of his own absolute sinless perfection, not because of his meritorious deeds, but because he "believed in the Lord." This process, according to the scripture, is how Abraham became righteous. It is, in fact, how any man becomes righteous—whether he is coming to God as an alien sinner or whether he is a Christian asking for forgiveness.

Furthermore, one must recognize from the beginning that Abraham’s faith—the faith by which he and all others come to God—was not a single act. Rather, the faith of Abraham constituted:

…habitual disposition to believe and obey God, founded on just conceptions of His being and attributes. And he began to exercise it when God first called him to leave his native country (Macknight Vol. I 252).

Abraham continued throughout his life to exercise this humble, submissive dedication and obedience to the will of God.

Abraham believed God, and it was counted unto him for righteousness: "Counted" (e)logi/sqh) is an important word in this chapter. It means "to count, take into account, place to one’s account, credit…credit something to someone as something… Romans 4:3" (BDAG 597). Macknight illustrates:

In judging Abraham, God will place on the one side of the account his duties, and on the other side his performances. And on the side of his performances he will place his faith and by mere favor will value it as equal to a complete performance of his duties, and reward him as if he were a righteous person (Vol. I 252).

The imputation of righteousness is the critical issue here. Because of the influence of numerous false teachers, the reader must pay particularly close attention to what Paul says. Neither Paul nor James ever says that Christ’s righteousness was transferred to Abraham or anyone else. Paul does not say it either here or in Galatians 3:6. Neither does James in James 2:23. In each of these passages, the text says, "Abraham believed God and it was counted to him for righteousness." What was counted for righteousness? Abraham’s faith was so counted—not Christ’s righteousness. Verse 9 says, "For we say that faith was reckoned to Abraham for righteousness." Both the New Testament and the Old Testament say it this way (Genesis 15:6).

In the concluding verses of chapter four, Paul teaches that men today who are unrighteous sinners and totally unable to claim meritorious justification are offered justification on the same basis—faith like Abraham had (4:23-25).

Furthermore, the notion that Christ’s personal righteousness is transferred to Abraham or anyone else is absolutely void of proof. It simply is not stated in God’s word. The uniform doctrine concerning justification is that the believer’s "faith is counted to him for righteousness." This blessing advances to men by the unmerited mercy and favor of God through Jesus Christ "who gave Himself a ransom for all" upon the cross. Jesus procures God’s gracious extension of mercy upon the condition of faith by offering Himself as a propitiation (3:24-26).

This concept taught everywhere in God’s word is different from the false doctrine that having faith counted for righteousness renders the believer perfectly righteous. First of all, faith is not perfect meritorious righteousness; and if it were, justification would not be a free gift. Second, faith is not the instrument through which the perfect righteousness of another (namely, Jesus Christ) is transferred to the believer because perfect meritorious righteousness can never be conveyed by any means to a sinner.

Once he has sinned, he can never be absolutely meritoriously righteous again. God in all His power cannot make a sinner not to have sinned. Yet this is what perfect righteousness requires.

What happened is this: Christ Jesus came and lived a perfectly righteous life and thus qualified Himself to be our sacrifice, our propitiation, our high priest, and our advocate (Hebrews 2:6-18; Hebrews 4:14-16; Hebrews 5:1-10; Hebrews 7:1 to Hebrews 10:39). He then gave Himself on the cross to pay the price of our sins (2 Corinthians 5:17-21; Romans 3:21-26; 1 Timothy 2:5-6; 1 Peter 1:18-23; 1 Peter 2:24; 1 John 2:1-2). Afterwards He arose from the dead (1 Corinthians 15); ascended into heaven (Acts 1:9-11; Ephesians 4:8-10); took His place in His kingdom to rule from David’s throne at God’s right hand (Acts 2:22-36; Hebrews 1:3; Hebrews 8:1), where He now intercedes for believers as their high priest and advocate (Hebrews 9:24; Romans 8:34; 1 John 2:1). Consequently, God has graciously agreed (binding Himself with an oath) to count the believer’s faith as righteousness, provided the believer’s faith is like Abraham’s. Christ’s righteousness and sacrifice made it possible for God to forgive man on the basis of faith while maintaining His holy justice. On account of Christ’s righteousness, God treats those who believe as though they are righteous. But Christ’s own righteousness is transferred to no one.

Verse 4

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

When a man agrees to do a job according to stated stipulations in return for a fixed reward, his reward is due him when he finishes the job, not as a favor but as a debt. It is not a matter of grace but of debt. The employer is under obligation to pay the reward. He owes it to the worker.

Paul’s careful argument is designed to prove that if Abraham’s reward accrued to him as a consequence of his meritorious work, it constituted a debt owed to him by God. No one questioned that Abraham had a reward. All agreed he was justified. The question centers on whether his reward was a debt earned by perfect obedience to a law of merit or whether it was an extension of God’s unmerited favor ("grace"), given upon the stated condition of faith. If the reward accrued as a result of meritorious work, Abraham was entitled to present a bill of debt to God; and, furthermore, he was entitled to boast of having earned his salvation. The answer, according to the scripture (Genesis 15:6), is that Abraham’s belief was counted for righteousness. His reward issued from God’s grace and not from Abraham’s demand based upon perfect obedience, for Abraham, like all men, was a sinner.

Verse 5

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

But to him that worketh not: This expression refers to a person who does not satisfy the demands of salvation by his sinless obedience. It is not a matter of whether a man does some good works or even many. Unless he obeys the law flawlessly, he cannot claim salvation on the basis of either work or debt, and all right to boasting is gone.

but believeth on him that justifieth the ungodly, his faith is counted for righteousness: Salvation (justification) comes not to those seeking it by works of merit. Instead, salvation is granted graciously to those who believe on God Who justifies the ungodly. The ungodly (a)sebh=) are those who are "godless or impious"—they are "the ungodly who are (already) condemned" (BDAG 141). They are sinners who have no claim to salvation as a debt owed them by God. They have sinned at least once and are no longer among the theoretical ones who work for reward. Abraham, great as he was, belonged to this class of men—the ungodly. He did not hate either God or right living, but he was guilty of sin.

God promises graciously to award salvation to sinners like Abraham who, instead of depending on themselves and their works of merit for justification, will believe on God. But what does Paul mean here when he says "but believeth on him…"? What is the nature of this faith? Is this faith only the simple mental acknowledgment of God’s existence and grace? No, certainly it is something more, for in James 2:19 the inspired record says: "Thou believest that there is one God; thou doest well: the devils also believe, and tremble."

Here the word "believe" is used to denote only mental assent. The demons believe in God (Mark 5:1-10; Luke 8:26-31; Matthew 8:29; Mark 1:24; Mark 3:11; Luke 4:41; Acts 19:15), yet we are sure they will not be saved (2 Peter 2:4; Judges 1:6; Matthew 25:41). Therefore, the faith that God counts for righteousness entails more than simple mental acknowledgment of God’s existence—it comprises three fundamental tenets:

1. Mental assent that God exists, that Jesus is His Son and that the Bible is His word (Hebrews 11:6; John 1:12; John 8:24; 2 Timothy 3:15-17; 1 Peter 1:18-25).

2. Personal surrender of our will to God’s will (Hebrews 11:6 b; 2 Timothy 1:7-14, especially verse 12).

3. Conduct that is inspired by just such a surrender and acknowledgment (Hebrews 11:1 to Hebrews 12:4; Hebrews 3:6-19).

The faith God counts for righteousness is simply the kind of faith Abraham had. It is an obedient faith (1:5; 16:26). The faith by which Paul says we are justified is a faith that "works by love" (Galatians 5:6; Ephesians 2:8-10).

Paul’s teaching here in no way contradicts what James teaches. Some conclude that because Paul says salvation is conferred on "him that worketh not, but believeth on him that justifieth the ungodly," he is contradicting James 2:24, which says: "Ye see then how that by works a man is justified, and not by faith only." There is, however, no disagreement between Paul and James. Paul does say, "For if Abraham were justified by works, he hath whereof to glory" (4:2); and James replies, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" (James 2:21). Paul describes works of merit while James points to works of faith. Paul is teaching that no one could be justified on the basis of law because all have sinned. He says instead that God promises to save those who believe in Him as Abraham did. Paul says works without faith cannot justify the sinner, and all have sinned. James, on the other hand, argues that faith that does not produce works is like the belief of demons and will not save. He uses the same example Paul does to illustrate that faith without the works that faith produces will not justify.

Contextually, when one examines James 2:19-24, it is clear there is no dispute with Paul. In verses 23-24, James says of Abraham:

And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only.

Paul and James are referring to two different kinds of works—works of merit by which no sinner can be saved and works of faith without which no sinner can be saved. Since Abraham had no works of merit by which he could be saved (4:1-5), God justified him graciously on account of his faith that produced the works of faith.

The last phrase of verse 5 ("His faith is counted unto him for righteousness") means that on the basis of Abraham’s faith God declared him to be righteous. God counted his faith as equal to righteousness and promised to declare him righteous. This salvation is extended to man by God’s grace on account of Jesus’ sacrificial death upon the cross, bearing "our sins [the punishment of them—AWB] in His own body" (1 Peter 2:24).

Verse 6

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

To avoid being misunderstood about the imputation of righteousness, Paul appeals to David’s Psalm for corroboration. David also describes the blessing that accrues to the man whose faith (not Christ’s righteousness) is counted for righteousness. The word "imputeth" is the same word (logi/zetai) translated "reckoned" in verse 4 and "counted" in verses 3 and 5. It is also rendered "credited" in some translations (NIV).

Unfortunately, the word "imputed" has collected an entire pantheon of false notions about itself from denominational false teachers. Whiteside is correct:

Righteousness belongs to character, and it is absurd to think that personal righteousness can be transferred to another. When by the power of the gospel a man has been made clean and free from sin, God reckons righteousness to him, because he is righteous. God does not pretend that a man is righteous when he is not (98).

Of course, the man Whiteside describes is righteous by God’s declaration in accord with God’s own just character and His own plan of justifying those who believe in Jesus. Nevertheless, when God’s conditions have been satisfied, the man is righteous.

Advocates of the false doctrine of the imputation of Christ’s own righteousness to believers have completely missed Paul’s reason for appealing to King David in the first place. David’s Psalm (32:1-2) provides the key to understanding when and how God counts faith for righteousness. David’s words also reveal that what caused God to credit Abraham’s faith for righteousness will cause him to reckon the same kind of faith to any person for righteousness (Lipscomb 134).

Verse 7

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

Saying, Blessed are they whose iniquities are forgiven: This passage from Psalms 32:1 signals to the reader Paul’s meaning when he speaks of faith that God counts for righteousness. Faith reckoned for righteousness is equivalent to the forgiveness of sins. Cranfield says Paul’s "appeal to the psalm-passage has an inward and substantial validity, for God’s reckoning righteousness to a man apart from works is, in fact, equivalent of His forgiving his sins" (87). "Iniquities" (an) omi/ai) means "lawlessness; violation of law, 1 John 3:4; iniquity, sin" (ALGP 31). Bromiley adds that "in the New Testament it denotes sinful acts in Romans 4:7 and Hebrews 10:17, not necessarily with the law in view" (654). This word and the corresponding one in the next phrase, a(marti/ai, are common synonyms for the concept of sin (Trench 224).

Whatever the New Testament requires as conditions to obtain the forgiveness of sins constitutes the divine process of counting faith for righteousness. Numerous passages could be cited but consider these few. In John 8:24, Jesus says, "I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins." Without question, one must believe in Jesus to obtain the forgiveness of his sins (John 1:12; John 20:31-31; Mark 16:16; Acts 16:31; Acts 18:8; Romans 10:9-10; Galatians 3:26; Hebrews 11:6).

Forgiveness of sins is also predicated on repentance. In Acts 2:38, Peter says: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sin,…" The kind of faith God counts for righteousness demands that sin be put out of the believer’s mind and that his life be reformed (Luke 13:3; Luke 13:5; Acts 3:19; Acts 17:30; Romans 2:4; 2 Peter 3:9).

Forgiveness of sins is promised to those who also confess their faith in Jesus Christ:

That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation (Romans 10:9-10).

Peter exemplified the good confession in Matthew 16:16 (1 Timothy 6:12-13; Matthew 10:32-33; 1 John 4:2-3; 2 John 1:7).

Finally, in order to be declared righteous initially, one must be immersed in water for the remission of sins; that is, he must be baptized. Jesus says, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16).

The New Testament affirms again and again the necessity of baptism and the fact that it is at the point of baptism that God forgives our sins. "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…" (Acts 2:38). What does the phrase "for the remission of sins" mean? Acts 22:16 explains: "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." To be baptized "for the remission of sins" means to have sins "washed away" (Romans 6:3-4; Romans 6:17-18; Galatians 3:27; Titus 3:5; 1 Peter 3:21; Acts 8:12-13; Acts 8:38-39; Acts 9:18; Acts 10:48; Acts 16:33; Acts 18:8).

These passages explain what one living in the New Testament Age must do (John 3:1-8) in order to be forgiven of his sins. In Romans 4:7, Paul teaches the forgiveness of sins is equivalent to God’s reckoning of faith for righteousness. Therefore, these are the steps one must take if he would have the faith Abraham had and be declared righteous on account of his faith.

In addition, the New Testament provides a second law of pardon for the forgiven believer (Christian) who again falls prey to sin (Acts 8:13; Acts 8:24; Acts 19:18-19; 1 John 1:7-10). The Christian who sins can once more be reckoned as righteous if he repents of his sin, confesses it to the one or ones he has sinned against, and asks God in prayer to forgive him.

and whose sins are covered: To cover sin is equivalent to forgiving it. The same idea of covering or hiding sin by the process of atonement is expressed in James 5:19-20.

Verse 8

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

This verse offers the negative of the previous one. It describes the happy state of the man who, though guilty of sin, is not punished directly by God for his sin. The Lord does not credit his sin to him personally; that is, He does not visit upon him the punishment for his sin. Paul expresses the same idea in 2 Corinthians 5:17-19. Nygren contributes these observations:

For Paul the essence of justification is the forgiveness of sins. When God lays sin to one’s account, that means that he stands under the wrath of God and the dominion of death. But when sin is forgiven and not laid to one’s account that means that he is delivered from the wrath of God and placed under His righteousness. That righteousness is reckoned to one, or that sin is not reckoned to one, is one and the same thing, stated positively in the former and negatively in the latter. When God forgives sin, He in so doing establishes righteousness. On the other hand, sin can be forgiven only because God reveals His righteousness….

Abraham was righteous because faith was reckoned to him as righteousness; and David was righteous because God did not reckon his sin against him. Both cases show that the righteousness, as to which "the law and the prophets" witness, is the righteousness of faith. Before God there is no righteousness except that of faith (171).

At this juncture, Paul returns to the twin issues nearest to the heart of all Jews: circumcision and the law. In chapter two, Paul refutes the claims founded on these points. He explains that neither circumcision nor their possession of the law would shield the Jews from God’s wrath. He revisits these issues as he adduces Abraham as the example of faith reckoned for righteousness. He says the Jews have no special claim on righteousness by virtue of their being descendants of Abraham. Abraham was not declared righteous either because of his circumcision (verses 9-12) or because of his possessing Moses’ law (verses 13-17). He was reckoned righteous because of his obedient faith.

Verse 9

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

In this second paragraph of this argument concerning Abraham’s typical justification, the reader may assume the Jewish leaders of Paul’s day would consider that the blessing pronounced in Psalms 32:1-2 would apply exclusively to the Jews. Nygren explains:

Abraham was the great dividing point in history. Before him humanity was, so to say, an undifferentiated mass. From that mass Abraham was called out by election. The foundation was thereby laid for something new; and this was handed on to his successors by circumcision. This was the sign and promise that Abraham’s successors should be his progeny, not merely in the natural sense, but also in the spiritual. They should be one with him and share in the blessing bestowed on him. Through circumcision Israel was marked with God’s own seal. Circumcision is the external mark of belonging to God’s peculiar people. Thus Abraham marked the parting of the ways in God’s history with mankind. From there on humanity was divided into two groups: (1) the circumcised, who belonged to God’s chosen people; and (2) the uncircumcised, whom God allowed to go their own way. Such was the Jewish view as to the position of Abraham and the significance of circumcision (172).

Therefore, in consideration of this false viewpoint of the Jews, Paul naturally raises the question of circumcision’s relationship to justification. Is it true that the forgiveness of sins and the reckoning of righteousness accrue only to the circumcised—"only to those who by natural descent belong to Abraham and have circumcision’s mark and seal as evidence that they belong to the people of God" (Nygren 173)? Or, on the other hand, is it conceivable that it might apply to the uncircumcision also? For the apostle, the answer turns on how and when Abraham himself—whom all agree that God reckoned as righteous by virtue of his faith—was declared to be righteous. What was the situation when the declaration transpired? Was Abraham declared righteous before or after he was circumcised? Just how did it happen that "faith was reckoned to Abraham for righteousness"?

The last phrase of verse 9 calls our attention from David’s statement in Psalms 32:1-2 back to Abraham and his declaration by God to be righteous as recorded in Genesis 15:6. Cranfield (88) and Macknight (Vol. I 255) assert that the words "for we say" imply that "this blessedness" of reckoning faith for righteousness comes also upon the uncircumcision.

On the circumstances of Abraham’s justification, the scripture gives a clear answer. One needs only to read in order the declarations in the book of Genesis (15:6; 17:5-13).

Verse 10

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

How was it then reckoned? when he was in circumcision or in uncircumcision: Abraham was not circumcised until he was ninety-nine years old as is verified by the record of Genesis 17:9-27 (note verses 24 and 25). The added note of Ishmael’s age at his circumcision (13), which occurred on the same occasion as that of his father Abraham, makes Paul’s point doubly sure. In Genesis 16:16, the scripture declares Abraham was eighty-six when Ishmael was born. It was still earlier, however, that Abraham’s faith is first mentioned as being reckoned for righteousness. In Genesis 15:6, the record says, "And he believed in the Lord; and he counted it to him for righteousness."

This incident occurred at least one year before Ishmael’s birth and separates the scripture’s initial declaration of Abraham’s faith being counted for righteousness from his circumcision by at least fourteen years. (Remember Genesis 15 does not mark the beginning of Abraham’s covenant relationship with God; that relationship began considerably earlier as recorded in Genesis 12). Some writers indicate that according to Jewish chronology, Abraham’s circumcision occurred twenty-nine years after the promise of Genesis 15 (Cranfield 88; Alford 872). Whatever the actual time span, the point is beyond controversy. Abraham was circumcised at God’s direction long after he established a covenant relationship in Genesis 12. Thus, Paul emphatically answers his own question.

Not in circumcision, but in uncircumcision: The conclusion then is that the blessing pronounced by Psalms 32 cannot be limited to those who are circumcised. Abraham was not made righteous through circumcision. He was uncircumcised when God first reckoned his faith for righteousness. He could not appeal to circumcision, and he was not bound to the law by it at that time. Nygren concludes faith and the righteousness of faith came first. Circumcision came later "as a sign or seal of the righteousness which he had by faith while he was still uncircumcised" (173).

The conclusion is inescapable. Since Abraham was declared righteous when he was yet uncircumcised, it is not true that righteousness by faith accrues only to the Jews. It is available to Gentiles, also.

Verse 11

And 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:

And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: The word "sign" (shmei=on ) means:

…a distinguishing mark whereby something is known, sign, token, indication… In the Old Testament circumcision…equals a sign or token of belonging to the covenant (Genesis 17:11). For Paul this sign becomes a mark or seal… (Romans 4:11) (BDAG 920).

Abraham received circumcision as a sign of the covenant relationship he already had with God. The mark of circumcision became the distinguishing factor that separated the Israelite nation from those around them and identified them as God’s chosen people.

To Abraham, however, his circumcision became a seal indicating his faith had been reckoned for righteousness. "Seal" (sfragi=da) literally means:

…the instrument used for sealing or stamping, signet or the mark or the substance which bears the imprint of a signet and seals a document, seal…Figuratively, it is that which confirms, authenticates, attestation, confirmation, certification Abraham received the sign of circumcision as something that confirms the righteousness through faith that was already present Romans 4:11 (BDAG 980).

To the Hebrews, circumcision became a general sign of their covenant relationship with God; but it was a seal of righteousness only to Abraham himself (Whiteside 100).

Two things are asserted by this first part of verse 11: (1) Abraham received circumcision from God as a sign; (2) his circumcision attested or sealed the fact that righteousness had already been reckoned to him before he was circumcised on the ground of faith. Consequently, his circumcision is the basis of the latter portion of verse 11 and also verse 12. Cranfield says:

Circumcision is an outward sign, a pointer to the reality of that which it signifies, namely, according to Genesis 17:11 the covenant made by God with Abraham and his seed. By Paul’s words here it is characterized as the seal, that is, the outward and visible authentication, ratification and guarantee, of the righteousness by faith which was already Abraham’s while he was still uncircumcised…The words imply that Abraham’s circumcision, while it did not confer a status of righteousness upon him, was nevertheless precious as the outward and visible attestation of the status of righteousness which he already possessed (88).

The importance of Abraham’s circumcision is shown in the remainder of verses 11 and 12: it was the divine authentication that God had declared Abraham righteous on the ground of his faith.

that he might be the father of all them that believe, though they be not circumcised: Abraham was the spiritual father of all the Gentiles who believe in God as he did. Paul stresses that it is not a matter of whether or not one is circumcised that determines his position before God. When any man, in any place, in any time evidences the same kind of faith Abraham had, God will credit to him righteousness just as He did to Abraham. But the immediate question surfaces: What kind of faith did Abraham have? What kind of faith does God reckon for righteousness? Abraham’s faith is revealed in three distinct qualities. First, his life was a continuous life of faith. From his calling in Genesis 12 to the end of his days in Genesis 25, Abraham was always walking by faith. More particularly, the second quality of Abraham’s faith was his obedience to God’s will. When Abraham knew God’s will, he did it. He obeyed without question, without complaint, and without delay (Genesis 12:1-5; Genesis 17:1-27; Genesis 18:1-15; Genesis 22:1-18). Third, when Abraham found himself living contrary to God’s will, he immediately corrected his life (Genesis 15:1-6; Romans 4:2-4; Romans 6-8; Galatians 3:6; James 2:21-24). These three characteristics describe the faith of Abraham that God reckoned for righteousness.

God gave the seal of circumcision long after Abraham was declared righteous by faith. Nevertheless, it was given as proof that God approves of the kind of faith Abraham exhibited—continuous, obedient, penitent faith.

that righteousness might be imputed unto them also: Since it is clear that Abraham’s righteousness preceded his circumcision and that his circumcision was only a seal of the fact that his faith had already been reckoned for righteousness, the conclusion is that Abraham is the father of all—even Gentiles—who believe as he did. This condition was effected so that righteousness could be credited to all Gentiles on the same ground as it was to Abraham.

Verse 12

And 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.

Paul is not delineating two kinds or classes of Jews who have Abraham as their father. Abraham is not the father of all circumcised Jews and in a special sense the father of all circumcised believing Jews. To the contrary, physical descent is not under consideration at all. Paul is arguing that Abraham is the spiritual father of Jews and Gentiles who walk in the steps of his faith. Godet explains that "those who also walk in the steps of that faith of our father Abraham" means: "those who are not only of the circumcision but who are also, that is to say, at the same time, the (individuals) walking in the steps of…" (174).

These walking by faith serve to delineate clearly the few circumcised Jews who are walking according to the faith of Abraham. In other words, Abraham is the father of those few circumcised Jews who, in addition to the common mark, possess the attribute of faith that is wanting in the majority.

Nygren concludes this section with these apropos remarks:

The Jews looked upon Abraham as the great dividing point in the history of mankind. But according to Paul, Abraham through his faith became the great rallying point for all who believe, whether circumcised or uncircumcised. There is no distinction; all who are justified are justified by faith… (175).

Nygren incorrectly adds the words "by faith alone" to the above record. To add this phrase is to convey the wrong concept. The popular denominational teaching of "faith alone" indicates believers must do no works of any kind to be saved. The scriptures teach men are justified when they have the kind of faith Abraham had—submissive, obedient, working faith. The works by which Abraham was justified were the works of faith and not the works of merit. Nygren probably means here "faith alone" in the sense of faith without any meritorious works, a correct assumption. But the phrase is misleading. As edited above, Nygren’s comment is correct and provides a fitting closure to this section of Paul’s argument concerning the justification of Abraham: Abraham is the father of all the faithful—Jew and Gentile—who live as he did—in faith.

Paul now arrives at the second tower of Jewish doctrine: the law. After he was reckoned righteous by faith, Abraham attained another privilege: he had been declared with all his posterity to be the future possessor of the world. This blessing was to come through the line of his miraculous child Isaac. Furthermore, it was to Isaac’s children that the sign of circumcision was bequeathed and to whom the land promise was fulfilled. Consequently, it is essential that Paul destroy this false tower of hope, lest all the ground in the previous argument be lost. As usual, Paul, by the Holy Spirit’s inspiration, anticipates and removes the potential danger. Was the promise of salvation and inheritance of the world to come to men through the law? Or did this promise also come through the righteousness of faith? Consider verses 13 through 16 for the answer.

Verse 13

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

For the promise, that he should be heir of the world: The prevailing rabbinic assumption of Paul’s day was that the promises made to Abraham were conditioned upon his fulfillment of the law of Moses. To be sure, these doctors recognized that Moses’ law had not yet been promulgated in Abraham’s day. Nevertheless, they insisted Abraham already knew it. They also conceived that Abraham had performed in perfect obedience to it. Consequently, they understood Abraham’s faith to be meritorious work. The rabbis were more than a little short of proving these assertions, for they were absolutely devoid of biblical support. In his usual inimitable style, Paul confronts head on these false assumptions and categorically denies them. He then demonstrates that such claims will not logically or scripturally hold water.

The promise Paul names—that Abraham should be heir of the world—is interesting principally because nowhere in the Old Testament is God’s promise to Abraham couched in these words. As McGarvey notes, Paul has summarized all of God’s promises to Abraham (Genesis 12:3; Genesis 12:7; Genesis 13:14-15; Genesis 15:5; Genesis 15:13-21; Genesis 17:1-8; Genesis 22:17-18) when he describes Abraham as "heir of the world" (McGarvey 327). Godet expands this explanation by establishing that this promise was revealed in three forms:

1. In the promise made to the patriarch of the land of Canaan…which was the emblem of the sanctified earth;

2. Several promises of another kind naturally led to the extension of the possession of the promised land to that of the whole world; for example, the three following, Gen. xii.3…xxii.17…ver. 18;

3. Above all these particular promises there ever rested the general promise of the Messianic kingdom, the announcement of that descendant from David to whom God said: "I have given thee the uttermost parts of the earth for an inheritance" (Psalms ii.8) (176).

The promises to Abraham, making him the heir of the world are interpreted in several New Testament passages. First, Hebrews 11:16 refers to the promised land of Canaan as a type of a "better country, that is, an heavenly." Second, in the Sermon on the Mount, Jesus says, "Blessed are the meek: for they shall inherit the earth" (Matthew 5:5). Third, Paul himself tells the Corinthians:

For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And ye are Christ’s; and Christ is God’s (1 Corinthians 3:21 b-23).

The promise to Abraham that he should be "heir of the world" refers "to the ultimate restoration to Abraham and his spiritual seed of man’s inheritance…which was lost through sin" (Cranfield 90).

was not to Abraham, or to his seed: Some writers connect the word "seed" here to Paul’s statements in Galatians 3:15-19 (Whiteside, Meyer, Hodge), which may be correct; however, the core of Paul’s argument does not concern the Messiah as the seed of Abraham but rather Abraham’s spiritual seed who, like him, are justified by faith and not by law. This conclusion seems more consonant to the argument of verses 11 and 12 in the immediate context. The reference, then, is to all those of whom Abraham is the father.

through the law but through the righteousness of faith: These promises redound to Abraham not through the law or the righteousness that comes by law. Already Paul has proved the law of Moses and the law written on the heart could grant righteousness only to those who obeyed it perfectly and absolutely. He has likewise demonstrated that all have sinned and consequently are unable to be justified on the basis of merit revealed in the law. Therefore, the promise to Abraham that he would become the heir of the world cannot come through law—neither Moses’ law nor any other. Instead the promise is received through the righteousness of God granted to sinful men on the ground of their faith. Paul sustains this point in verses 14 and 15.

Verse 14

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

For if they which are of the law be heirs, faith is made void: The simplest and most natural explanation is that if it were true that only those who had kept the law perfectly in absolutely flawless obedience were heirs, then faith would be rendered worthless, empty, vain. For, on this condition, there could be no heirs at all, for "all have sinned and come short of the glory of God" (3:23). Only the Lord Jesus Christ Himself could claim justification based on meritorious work. Belief cannot avail in the face of sin if salvation is grounded upon perfect obedience to the law. As Whiteside notes:

If the promise was made to those who keep the law, the promise would have been of no effect, for no one kept the law; there would have been no one to whom the promise applied.

All would have been subject to penalty for violating law, instead of receiving a reward for keeping it (104).

and the promise of none effect: If one attached to the promise a condition that no person meets (that is, perfect meritorious obedience to the law), then the promise would be paralyzed in its effects. It would be annulled. How and why would this condition prevail? Paul immediately sets about to explain.

Verse 15

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

Because the law worketh wrath: This verse confirms the statement of verse 14. If men can be justified only on the basis of the law, then there will be no heirs to Abraham’s promise—not even Abraham. The reason the law brings against men the wrath and judgment of God is that they violate it. The law can reward only perfect obedience.

for where no law is, there is no transgression: Some writers appeal to the idea that positive divine law like Moses’ law raises the level of sin to that of transgression—"positive, deliberate violation of the divine will and so increases wrath" (Godet 177; Cranfield, Beet, Nygren). More likely, Paul is replying to those Jews who would look to Moses’ law for justification, that the only time or place where there is no transgression is where there is no law. No such condition has ever existed. Men have always been under either the law written on their hearts or the law of revelation. Consequently, there has always been transgression in every case except that of Jesus, for all—Jew and Gentile—have sinned. If men try to depend on the works of law to receive the promise, they are doomed to fail one hundred percent of the time, for law—Moses’ or any other—cannot justify transgressions.

Verse 16

Therefore 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,

Therefore it is of faith: The repeated "it" in this verse refers to the promise of verse 13 or possibly to the inheritance (deriving from the word heirs in verse 14). The promise of salvation from sin and an eternal inheritance in heaven cannot be received on the basis of law. Therefore, it is to be received on the basis of faith. The consummation of salvation in heaven is the focus of this verse, and God in His omniscience has made it available to all on the ground of their submissive, obedient commitment of faith.

that it might be by grace: This phrase harks back to Romans 3:21-26. God’s unmerited favor and love reveal themselves not in the human habit of ignoring sin but rather in God’s divine plan to overcome sin. God does not ignore the sin of man. He punishes it in accordance with His word; however, His grace is revealed in His punishment of sin in the body of Christ offered upon the cross as a sacrificial sin offering. This plan of God at once sustains God’s absolute righteousness and makes it possible for Him to justify the sinner who believes in Jesus. If salvation could be achieved only by a system of law keeping, requiring perfect obedience, then no one would be saved, for all have sinned. But the promise is granted on the basis of faith in order that God’s grace might be extended to all. Cranfield says, "God has made His plan of salvation to depend, on man’s side, not on fulfillment of His law but solely on faith, in order that, on His side, it might be according to grace" (92).

to the end the promise might be sure to all the seed: The meaning of this phrase must be determined carefully, for there are two plausible interpretations. The focus could be on "to all the seed…" in which case the primary argument would be that salvation is available to all and not solely to those who are of the law. This view does receive considerable emphasis by virtue of its expansion in the words that follow, including the quotation from Genesis 17:5 in verses 17 and 18. Nevertheless, this concept is subsidiary to the predominant thought that places the greater emphasis on the surety of the promise. Instead of being an empty promise (as it surely would have been if God’s plan had been dependent on man’s perfect obedience to a system of law), it is full of certainty, a promise sure of fulfillment because it derives from God’s grace and man’s faith. Not only so, this promise is open to all men—Jew and Gentile—who commit their trust in faithful, obedient service to God’s will revealed in the New Testament. Whiteside says:

If the promise had been made on the condition that people keep the law, it would not have been sure to any one, for no one kept the law. And, had any one kept the law perfectly and thereby come into the inheritance, it would not have been by grace, but by merit. But as it is, the promise extends to all who are of the faith of Abraham whether they be Jews or Gentiles (105).

to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham: The seed of Abraham of which Paul speaks here is not that seed descending physically from Abraham. The seed to whom the promise is given refers to Abraham’s spiritual seed—those out of every nation who are of faith. The promise is to all the seed. It opens to all those Jews ("that…which is of the law") who accept the gospel and submit to God’s will in faith and the obedience that faith produces. Likewise it avails to Abraham’s seed who are Gentiles but have the faith of Abraham and who also obey the gospel in faith.

who is the father of us all: This phrase repeats the thought of verses 11b and 12. Godet comments:

The last words…sum up all that has been developed in the previous context. Believing Jews and Gentiles, we all participate by faith, not only in justification, but also in the future possession of the world; for the true seed to whom the promise was made was that of faith, not that according to the law. Abraham is therefore the sole stem from which proceed those two branches which form in him one and the same spiritual organism (178).

But the Jews’ national hopes die hard. Therefore, Paul anticipates and answers the next objection of the Jew, who might say, "Yes, but this plan could not have been accomplished without the nation of Israel and that necessitated the birth of Isaac. Furthermore, Isaac was born to Abraham in the way of natural, physical descent. Does not this indicate that natural descent from Abraham is essential to salvation?" In other words, the question of verse 1 arises one more time—"What shall we say then that Abraham our father, as pertaining to the flesh, hath found?" The Jew would answer: "His son Isaac, consequently the chosen people, and consequently everything." Anticipating this last bastion of Jewish hope, Paul now enters into this subject as boldly as he has the previous two and saps the strength of their last prejudice. He demonstrates clearly in this fourth paragraph concerning Abraham that Isaac’s birth, too, generated from faith. He proves, once for all, that "as pertaining to the flesh," Abraham found nothing—absolutely nothing! The birth of Isaac was the work of faith. Paul proves that now by appealing to the Old Testament narrative and properly interpreting it.

Verse 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.

(As it is written, I have made thee a father of many nations): This quotation from Genesis 17:5 confirms the idea with which verse 16 closes—namely, that Abraham is "the father of us all." On the surface this expression in Genesis refers to the earthly nations descending from Abraham—the Ismaelites, the Edomites, the descendants from Abraham and Keturah, as well as the Israelites; however, even then God had a more far-reaching plan already in progress. Paul writes:

Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed (Galatians 3:6-8).

Thus, Paul, speaking by inspiration, interprets God’s statement to Abraham in Genesis 17 in a way that might not have been immediately clear to Abraham himself. Nevertheless, Abraham did believe the Lord’s statement, and Paul now wishes to explore the nature and consistency of that faith.

before him whom he believed, even God: In Romans 1:16-17, Paul states his thesis of the book and begins his exposition of the righteousness from God revealed in the gospel—a righteousness that is by faith and that was written of in the prophecy of Habakkuk: "The just shall live by faith." Now Paul has arrived at the end he had in view from the beginning—the faith of Abraham to which he can point all men as the pattern for him "who through faith is righteous."

According to Nygren, Paul’s purpose in verses 17-25 is:

…to show what faith is, and what it means, with Abraham as his example. What was Abraham’s situation, in which his faith could prove itself? God had given him a promise. He had promised Abraham that he should be the father of many nations: "So shall thy descendants be." But when Abraham contemplated himself and his human capacities, what God had promised looked simply impossible. How could he become the father of many nations, now that the capacity for parenthood was as good as dead both in him and in Sarah? Yet he did not doubt but believed (179).

Abraham believed the impossible. Some have mistakenly alleged the basic quality of faith is that it flies in the face of human calculations and probabilities. To the contrary, faith is not discovered in the sheer fact that one believes what is improbable or impossible or absurd. That was not at all the nature of Abraham’s faith. Abraham believed God’s promise, and only in that light can one properly speak of faith as believing in the accomplishment of what is humanly impossible. Faith is not being credulous, but rather it is holding on to God’s promise in spite of overwhelming odds when seen from a purely human vantage point. Since Abraham had God’s word on the matter, he could not be forced to doubt its accomplishment, although he clearly saw his human resources, as well as Sarah’s, were unequal to the task. When Abraham believed, it was not because he had reason to hope from the human perspective. He believed in spite of the fact that there was no hope by human judgment. He held on to hope, despite the utterly impossible circumstances of his and Sarah’s bodies because of his belief in God’s promise. Nygren concludes, "This double fact—that, on the one hand, there was no hope, but, on the other, he still hoped—is according to Paul, something essential for faith" (180).

In God’s sight Abraham is the father of all believers because he demonstrated this kind of faith. Cranfield says these words lead into a positive statement about the nature of Abraham’s faith:

The remainder of the verse characterizes the God in whom Abraham believed by reference to two attributes of the divine sovereignty exhibited in the story of Abraham and confessed in Judaism (93).

who quickeneth the dead, and calleth those things which be not as though they were: The quickening Paul has in mind has no reference to resurrection, either in general or in the case of Isaac by typology. Contextually, his reference is Abraham’s body and Sarah’s womb. As far as the physical ability either to father a child or to become pregnant, they were both as good as dead (compare verse 19). In the background Paul might also have the raising of Jesus in mind (verses 24 and 25), though that is, by no means, his direct intent.

The second phrase references God’s creative power. As the Jews were wont to describe Him, "He who spoke and the world came into being" (Cranfield 93). When God speaks, things not yet in existence come into being and dispose of themselves at his command. Paul’s reference is to the many nations (before they existed) whom God gave by promise to Abraham to be his children. Beet eloquently notes:

Before Him whose voice is heard and obeyed by nations yet unborn, to whom the decay of natural powers, even when amounting practically to death, was no obstacle, Abraham stood and believed. And, because he believed, he stood in that day before God as the father of the whole family of believers of every nation and age (134).

Verse 18

Who 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.

Who against hope believed in hope: One of the marks of true faith is presented in this striking oxymoron: without hope and yet with hope. When a man can manage by his own human resources to accomplish a task and he relies on that ability, he does not do the task by faith. Faith is not found in self-reliance. Actually, it is the opposite of self-reliance—the opposite of confidence in one’s own adequacy and resources. Cranfield records the apropos words of Charles Wesley in this regard:

In hope, against all human hope, Self-desperate, I believe; . . .

Faith, mighty faith, the promise sees, And looks to that alone;

Laughs at impossibilities,

And cries: It shall be done! (94).

For Abraham, the future promised nothing. Yet, he expresses his faith when, in spite of his human frailty, he relies on the future and believes God’s word.

that he might become the father of many nations: The idea is that because Abraham, "against all hope…in hope believed" (NIV), became the father of many nations. This fact is evident first because it led to the birth of Isaac and the literal fulfillment of the promise. Second, it set the example for untold thousands to exercise a like faith and to recognize in Abraham their spiritual father. As Beet adds:

For we cannot doubt that God led Abraham to believe in order to set an example to thousands who should afterwards walk in his steps. In the Bible, frequently a purpose far above their thought is attributed to the acts of men (137).

according to that which was spoken, So shall thy seed be: This word was spoken by God to Abraham, and this phrase is comparable to the "it is written" of verse 17. The phrase, "So shall thy seed be," interestingly connects Genesis 17:5 and the pronouncement "a father of many nations have I made thee" with Genesis 15:5 where the phrase "So shall thy seed be" is expressed. In turn, this phrase ties the promise of Genesis 15:6, "And he believed in the Lord; and he counted it to him for righteousness" to God’s promise in Genesis 17 to make Abraham the father of many nations. This connection is extremely important because the promise of Genesis 15:6 is the linchpin of this entire chapter.

Verse 19

And 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 Sarah’s womb:

In this verse, a small textual problem arises that cannot be resolved with authority but should be considered. Some of the oldest extant manuscripts do not show the negative particle after "considered"; whereas the Textus Receptus does. The United Bible Societies Third Edition does not have the negative in its text (Zondervan Parallel New Testament in Greek and English 455). Both readings are possible to reconcile with the text, and the difference in interpretation is not substantial. Cranfield observes:

If the negative is read, Paul’s meaning may be understood to be that, because of his unweakened faith, Abraham did not concentrate all his attention on his own unpromising circumstances. If the positive reading is accepted, Paul’s meaning may be taken to be that, because of his unweakened faith, Abraham considered steadily, without attempting to deceive himself, his unpromising circumstances, but, as verse 20 goes on to indicate, did not allow what he saw to make him doubt God’s promise (94).

Cranfield, Godet, Beet, Nygren, Lipscomb and Shepherd, Whiteside, and McGarvey all accept the positive reading: "And without weakening in his faith, he faced the fact that his own body was as good as dead…" (NIV). Alford and Macknight prefer the negative reading preserved in the King James Version. The positive reading is more likely the correct one since it is more accurately aligned with verse 20.

The faith of Abraham was not a blind trust unable or unwilling to come to grips with the true facts of the case. Abraham’s faith was not strengthened because he failed to apprehend his own incapacity and thus he was able to hold on to God’s promise. The opposite is true. The faith of Abraham had no kinship to optimistic self-deception. He did not close his eyes to the obvious. He saw the situation for what it was; and rather than weakening in his faith, he grew stronger.

The question arises as to how faith grows weak or how it grows strong. Paul’s explanation is a bit surprising. In the ordinary course of things, one might expect that faith would naturally weaken when faced by mounting difficulties. Conversely, one might expect it to strengthen as prospects for accomplishment brighten and fulfillment begins to appear at least possible. Paul says that such is not the case when one considers the faith of Abraham, which, after all, is the model expression of faith. When one’s own human resources fail, a faith such as Abraham’s increases because the basis of Abrahamic faith is not in the person or his own adequacy but in God and His promise. It was precisely because Abraham did not rely on his own human power that he was able to face the impossibilities of his situation. Without losing hope, he held on to God’s promises. That is how faith like Abraham’s—the faith by which men and women are justified—acts, according to Paul. "Faith is what it is, because it depends on God" (Nygren 181).

Abraham’s having numerous children by Keturah after Sarah’s death did not invalidate his faith or the statement that his body was as good as dead when he was about a hundred years old: "for Abraham’s body having been renewed by miracle, in order to the begetting of Isaac, might preserve its vigor for a considerable time afterwards" (Macknight Vol. I 262; Bengel Vol. 2 57).

Verse 20

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

He staggered not at the promise of God through unbelief: The mention once more of the promise is critical. The faith Paul is discussing—the faith by which a person is saved—is not centered in self. It is entirely grounded on God’s promise—God’s word. God’s promise is the engine that drives this faith.

but was strong in faith: Abraham’s kind of faith has faced the opposition of unbelief and squelched it. It has fought the battle of denial and won a huge victory. Cranfield adds:

In a situation in which everything seems to be ranged against the promise, faith is a being enabled to rest on the promise alone, refusing to demand visible or tangible signs (95).

giving glory to God: In Romans 1:21-23, men fail miserably to give God the glory. But by embracing God’s promise and believing it with all his heart, Abraham gave glory to God. What sin withholds from God, faith gives to Him. The Bible says, "To Him be the glory and the power for ever and ever" (1 Peter 4:11 NIV). Sin robs God of the honor that is due to His name. Faith like Abraham’s recognizes God’s glory. Such faith is the only honor men can give to God. A person gives glory to God when he acknowledges God’s truthfulness and relies on it with his whole heart, mind, body, and soul. When a person submits his being to the control of God’s will, orders his conduct in obedience to God’s word, and trusts in God’s promise, he is exhibiting the faith of Abraham. Abraham is the father of all such persons.

Verse 21

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

These words complete Paul’s description of Abraham’s faith. He underlines once more that Abraham’s faith was in God Who had promised, and not only in God’s promise itself. (Cranfield 95). Triumphing over unbelief and committing his whole heart to God’s promise, Abraham was sure not only of God’s power to perform but that He would keep His promise that it would be accomplished. Beet says:

Abraham contemplated the natural impossibility of a child being born from himself and Sarah. But he fixed his eye on the promise of God and on the infinite grandeur and power of Him who had promised. This banished doubt and unbelief, and gave him the strength of faith. His faith was a reliance on the word and power of God (139).

Verse 22

And therefore it was imputed to him for righteousness.

Having fully expounded the meaning of the first part of Genesis 15:6 ("And he believed in the Lord") in verses 17-21, Paul concludes by saying, "That is why Abraham’s faith was counted by God for righteousness." Abraham, like every other person who has ever lived, could not claim salvation on the basis of absolute righteousness because he had sinned. He could not honor God by perfect obedience to a code of law because he had failed to obey it absolutely. Nevertheless, he honored God by trusting Him to fulfill His word though it required action that to Abraham’s human eyes was impossible. This quality God accepted as equivalent to perfect obedience or to righteousness. He declared Abraham to be righteous on the basis of his faith. And He will do the same for every sinner today who comes to Him with the same kind of surrendered and obedient faith that Abraham had. McGarvey says, "Faith still thus honors God when it trusts that God can love a sinner and save him notwithstanding his lost condition" (329).

Verses 23 to 25 form Paul’s fifth paragraph detailing the example of Abraham’s faith and the conclusion of his argument begun in chapter one verse 16.

Verses 23-24

Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed: Paul wants his readers to recognize the abiding principle revealed in the case of Abraham. The story of Abraham’s faith being reckoned for righteousness is not written solely to relate information about the history of Abraham. Neither is it written to celebrate his faith nor simply to honor him. It is written to preserve for our benefit the knowledge of an event that should take place in the lives of all people today. The words "But for us also, to whom it shall be imputed" explain the relevance of Abraham’s story to Paul and to those to whom he is writing. All men of every nation, race, kindred, and tongue can be credited with the righteousness of faith—that is, they can receive the forgiveness of their sins if they will demonstrate in their lives the same kind of faith Abraham had. What is required is faith that believes "God is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). Abrahamic faith acknowledges God’s existence, power, and control of the universe. It accepts the authority of God’s will and humbly surrenders to the control of God’s will. It steadfastly denies the will of the flesh. Not only so, but also such faith orders its life in obedience to God’s will.

Abraham’s faith consisted essentially in three great principles: (1) his faith was expressed consistently as a way of daily living; (2) his faith was submissive and obedient to the known will of God; and (3) his faith, when it discovered itself contrary to God’s will, corrected the matter immediately in repentance and humble confession. This is the faith by which all men can now be redeemed and reconciled to God.

Cranfield observes some commentators believe verses 23 and 24a refer to final judgment; and while he acknowledges the possibility of such an interpretation, he believes: "…it is surely more probable that the reference is to justification not as the eschatological hope of Christians but as the fact which they are confidently to assume as the basis of their present life" (Cranfield 96).

That Paul is addressing not only himself and the Christians meeting in Rome, as well as all believers in general in every time and place, is made clear by the last words of verses 24 and 25.

if we believe on him that raised up Jesus our Lord from the dead: Men today of every nation and tribe can be saved if they will place their trust in God. Significantly, Paul did not say, "If we believe that Jesus was raised up from the dead." He says we must believe on the One who raised Jesus up from the dead. It is God in whom we must place our trust, and it is God to whom we must humbly and obediently submit our will. The resurrection of Jesus from the dead is the central doctrine of the Christian faith. Romans 10:9-10 demonstrates this centrality:

That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

Each one of the gospel writers details carefully the crucifixion and resurrection of Jesus. They emphasize one must believe on Him who raised up Jesus from the dead with all of one’s being. In addition, it is important for a person to recognize that when God raised up Jesus, He raised Him up to be his Lord. On the day of Pentecost, the Apostle Peter opened the door of the kingdom with these words: "Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36). The following passages show the importance of this doctrine in New Testament preaching and practice: Romans 1:4; Romans 8:11; Acts 2:22-36; Acts 3:15; Acts 4:10; Acts 5:30-31; Acts 7:52; Acts 7:55-56; Acts 10:39-40; Acts 13:29-30; Acts 17:30-31; Acts 23:6; 1 Corinthians 6:14; 1 Corinthians 15:1-24; 2 Corinthians 4:14; 1 Peter 1:20-21.

The word "Lord" means "owner, master, ruler, controller." When men speak of Christ as their Lord, they recognize Him as the one to whom they owe all of their allegiance. Recognition of Jesus as the Lord of our lives is simply looking at faith from another perspective. When one demonstrates the faith of Abraham in his life and is credited with righteousness by God, he has voluntarily submitted his life in obedience to Jesus as Lord of his life.

Verse 25

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

Paul sets our justification in the closest connection with Christ’s resurrection just as he connects our sins with Christ’s death. He was put to death for our trespasses and raised for our justification. Usually, in scripture, our justification is more closely connected to Christ’s death (3:24-25; 5:9). Nygren writes:

To [Paul] the death and resurrection of Christ belong together inseparably. Taken together they constitute the basis of justification…Without the resurrection, the death of Christ would be nothing to Paul. "If Christ has not been raised, your faith is futile" (1 Corinthians15:17; cf. Romans 8:34) (184).

One without the other would be of no advantage to anyone.

The influence of Isaiah 52, 53 is unmistakable in this verse. The verb "deliver up" is found three times in the Septuagint version of Isaiah 53 (once in verse 6 and twice in verse 12). Furthermore, the phrase "for our trespasses" appears twice in the Septuagint (verses 5 and 12). Paul obviously has Isaiah’s prophecy in mind in this verse.

While the death of Christ on the cross and His resurrection are inseparably tied to the accomplishment of our justification, they are not simply parallel aspects of the same thing. Cranfield says:

For what was necessitated by our sins was, in the first place, Christ’s atoning death, and yet, had His death not been followed by His resurrection, it would not have been God’s mighty deed for our justification (97).

With these words Paul has presented, explained, and defended the righteousness of faith that God reckons to all who will place their faith in Him.