Bible Commentaries
Romans 4

Verse 1

Romans 4:1

What then shall we say -- How does Abraham fit into this picture regarding this matter of justification?

Abraham our father -- The Jews valued themselves much on the fact that he was their father; (see Matthew 3:9) Compare John 8:33-37, John 8:53.

has found -- Has obtained. What advantage has he derived from it?

according to the flesh -- The question is whether it modified the verb "found, discovered" or the noun "forefather."

If the question is whether Abraham was justified by his works ("flesh") then Paul’s answer is he did not! Even Abraham was justified by faith.

The word order seems to modify "forefather" and is referring to the Jews as physical descends of Abraham. Later Paul maintains that Abraham was the spiritual ancestor of all believers, whether Jew or Gentile (Romans 4:11-12; Romans 4:16).

Verse 2

Romans 4:2

For if Abraham -- If Abraham was justified on the ground of his own merits, he would have reason to boast, ... and take the praise to himself; see Romans 4:4.

but not before God -- In the sight of God. “But not before God” is a denial of the whole hypothesis that Abraham was justified by works.

Abraham had no ground of boasting on account of works. To show this, the apostle appeals at once to the Scriptures, to show that Abraham could not boast that he was justified by his works.

Verse 3

Romans 4:3

For what saith the Scripture? -- The inspired account of Abraham’s justification is found in Genesis 15:6. This account was final, and was to settle the question. cf Galatians 3:6; James 2:23.

Abraham believed God -- In the Hebrew, “Abraham believed Yahweh.”

Abraham believe God that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child. Romans 4:16-21.

And it -- The word "it" here evidently refers to his faith.

Abraham had unwavering assurance that God would keep his promise.

was accounted -- - ἐλογίσθη elogigisthē. The same word in Romans 4:22, is is rendered “it was imputed.” The word occurs frequently in the Scriptures.

for righteousness -- εἰς δικαιοσύνην; In order to justification; or to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God.

Romans 4:5 and Romans 4:9 specifically say that Abraham’s faith was credited as righteousness.

Strictly speaking, it is not faith itself that is credited to a sinner’s account, but the atoning blood of Jesus Christ that satisfies the law’s requirement for penalty in our place (see above, Romans 1:17; Romans 3:21-26). (CPNIV)

Verse 4

Romans 4:4

Now to him who works -- This passage is not to be understood as affirming that any actually have worked out their salvation by their own merits; but it expresses a general truth in regard to works.

the wages [reward; pay] -- The pay, or wages. The word is commonly applied to the pay of soldiers, day-laborers, etc.; Matthew 20:8; Luke 10:7; 1 Timothy 5:18; James 5:4. It has a similar meaning here.

reckoned [credited, counted] -- Greek, Imputed. The same word which, in Romans 4:3, is rendered “counted,” and in Romans 4:22, imputed. It is used here in its strict and proper sense, to reckon that as which is due to him.

as grace -- An unearned gift.

but as debt -- As due; as a claim; as a fair compensation according to the contract.

Verse 5

Romans 4:5

But to him who does not work -- Who does not rely on his conformity to the Law for his justification; who does not depend on his works;

“The man who does not work” is best understood as “the man who does not look upon his works as a means of laying hold of justification,” or “the man who does not trust his works or depend upon them for his standing before God” (see MacArthur, I:239; Moo, I:267). - CPNIV

but believes [trusts] -- See note on Romans 3:26.

on him who justifies the ungodly -- On God. The immediate context has reference to Abraham, whose faith was in the promise of God.

justifies the ungodly [wicked] -- The word for wicked ( ἀσεβῆ, asebçs) and its cognates (see Romans 1:18) are strong terms describing a state of ungodliness and lawlessness. The ungodly (wicked) deserve no favor, yet God resolves to forgive them and treat them as his friends.

his faith is credited as righteousness -- (cf. Romans 4:3). Abraham was the latter kind of person as the Scripture stated. He was justified not because he worked for it but because he trusted God.

Verse 6

Romans 4:6

just as David also describes -- “Says the same thing” is the NIV’s translation of the conjunctive phrase kaqavper kaiv (kathaper kai), “just as also.” This links the two OT quotes (Genesis 15:6 and Psalms 32:1-2 a) closely together in meaning.

the blessedness of the man -- Why is this man blessed? Notice the content in Romans 4:7-8, the man’s sins are forgiven, covered.

God imputes righteousness apart from works -- Blessed is the man God treats as righteous and extended God’s favor. Psalms 32:1-11.

And the whole scope and design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to his sins. Being thus pardoned, he is treated as a righteous man. - BN

Verse 7

Romans 4:7

Blessed -- Happy are they; they are highly favored. “happy, fortunate, content” It is “the highest term which a Greek could use to describe a state of felicity” (Sanday and Headlam, 102). Matthew 5:3.

whose sins [lawless deeds] are covered -- - Are concealed; or hidden from the view. On which God will no more look, and which he will no more remember. “By these words,” says Calvin (in loco), “we are taught that justification with Paul is nothing else but pardon of sin.” The word “cover” here has no reference to the atonement, but is expressive of hiding, or concealing that is, of forgiving sin. - BN

Three expressions:

1) "transgressions are forgiven"

2) "sins are covered"

3) "sin not imputed" (never counted against us)

Two different words are used for sin.

1) One (Romans 4:7 a) is ἀνομίαι (anomia), from nomos (“law”) with a negating alpha, thus “lawlessness, transgression of the law” (see Romans 6:19; 1 John 3:4).

2) The other term (vv. 7b-8) is the common ἁμαρτίαι (hamartia, used 48 times in Romans), which refers to missing the mark or falling short of the standard (see Romans 3:23). The connotations are similar if not the same. (CPNIV)

forgiven -- In secular Greek it meant (among other things) “to release someone from an obligation, from a debt, or from punishment; to pardon; to leave behind.” Thus when used in the religious sense of forgiveness, ἀφέθησαν (aphiçmi) means “to release from the debt of punishment owed to God because of sin.” - CPNIV

Verse 8

Romans 4:8

See note on Romans 4:7

Verse 9

Romans 4:9

Does this blessedness -- The forgiveness of which David speaks, this state of being justified by God and of being regarded as his friend.

only for the circumcised, or also for the uncircumcised? -- Only for the Jews, or for Gentiles also?

The way the question is worded in the Greek suggests the answer, that this blessedness is for the uncircumcised (Gentiles) as well as for the circumcised (Jews). But in response Paul turned again to the example of Abraham. He repeated the authoritative scriptural declaration that Abraham was declared righteous on the basis of his faith. Then [Romans 4:10] Paul asked whether Abraham’s justification occurred before or after he was circumcised. - BKC

For we say -- [We have been saying] -- We all admit, it is a conceded point. Again citing Genesis 15:6 to establish the Psalms passage.

that faith was accounted to Abraham -- the implicit object of his faith (the righteousness of God in Christ) was credited to his account and counted as his own. - CPNIV

Abraham’s faith credited with him with his God’s favor which was accomplished in Christ’s sacrifice at Calvary.

for righteousness -- Being made right with God.

Verse 10

Romans 4:10

How ... accounted? ... circumcised or uncircumcised? -- Before or after he was circumcised? This was the very point of the inquiry. For if he was justified by faith after he was circumcised, the Jew might pretend that it was in virtue of his circumcision;

Not while circumcised, but while uncircumcised -- This was the record in the case; Genesis 15:6; Compare Genesis 17:10.

Abraham’s age when he was declared righteous (Genesis 15:6) is not stated. But later when Hagar bore him Ishmael, he was 86 (Genesis 16:16). After that, God instructed Abraham to perform the rite of circumcision on all his male descendants as a sign of God’s covenant with him; this was done when Abraham was 99 (Genesis 17:24). Therefore the circumcision of Abraham followed his justification by faith by more than 13 years. - BKC

Verse 11

Romans 4:11

And he received the sign -- A sign is that by which any thing is shown, or represented. And circumcision thus showed that there was a covenant between Abraham and God; Genesis 17:1-10. It became the public mark or token of the relation which he sustained to God. - BN

a seal -- See the note at John 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding.

Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger; Esther 8:8; Genesis 41:42; Genesis 38:18; Exodus 28:11, Exodus 28:36; Exodus 29:6 To affix the seal, whether of wax, or otherwise, was to confirm contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had previously approved of Abraham, and had made important promises to him. - BN

which he had, yet being circumcised -- He believed Genesis 15:5; was accepted, or justified; was admitted to the favor of God, and favored with clear and remarkable promises Genesis 15:18-21; Genesis 17:1-9, before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the premises made to him by God.

that he might be the father -- All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending.

The word “father” here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model, and example.

They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example; see the note at Matthew 1:1. In this sense the expression occurs in Luke 19:9; John 8:33; Galatians 3:7, Galatians 3:29.

though they be not circumcised -- This was stated in opposition to the opinion of the Jews that all ought to be circumcised.

As the apostle had shown that Abraham enjoyed the favor of God previous to his being circumcised, that is, without circumcision; so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.

that righteousness might be imputed to them also -- That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.

Verse 12

Romans 4:12

and the father of circumcision -- The father, that is, the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did.

not of the circumcision only -- Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision connected with faith like his, showed that they were especially his descendants; see the note at Romans 2:25.

who walk in the steps of the faith ... our father Abraham ... - Who imitate his example; who imbibe his spirit; who have his faith.

while still uncircumcised -- Before he was circumcised. Compare Genesis 15:6, with Gen. 17.

- - - - - - -

Who is the real Israel today?

Romans 2:28-29; Romans 4:12-14; Romans 9:4-8; Galatians 6:16; Galatians 3:27-29; Revelation 2:9; Revelation 3:9; 1 Corinthians 10:18

God’s Israel today is not that nation in Palestine called by that name, but His people who live by faith in Him and His Son Jesus Christ.

Verse 13

Romans 4:13

For -- The NIV fails to translate the connecting particle gar, “for,” which connects this section with the previous one.

For the promise -- To show that the faith of Abraham, on which his justification depended, was not by the Law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the Law was given.

that he should be heir of the world -- An heir is one who succeeds, or is to succeed to an estate. In this passage, the world, or the entire earth, is regarded as the estate to which reference is made, and the promise is that the posterity of Abraham should succeed to that, or should possess it as their inheritance.

The precise expression used here, “heir of the world,” is not found in the promises made to Abraham Those promises were that God would make of him a great nation Genesis 12:2; that in him all the families of the earth should be blessed Genesis 12:3; that his posterity should be as the stars for multitude Genesis 15:5; and that he should be a father of many nations Genesis 17:5. As this latter promise is one to which the apostle particularly refers (see Romans 4:17), it is probable that he had this in his eye. - BN

or to his seed -- To his posterity, or descendants.

The “offspring” (spevrma, sperma, “seed”) of Abraham here refers to all believers, as Romans 4:16 shows. In Galatians 3:16 Paul says that technically the one seed and heir of Abraham is Jesus Christ, but all who put their trust in Christ are joined to him and thereby become Abraham’s seed and heirs as well (Galatians 3:26-29).

not ... through the law - By the observance of the Law; or made in consequence of observing the Law; or depending on the condition that he should observe the Law. The covenant was made before the law of circumcision was given; and long before the Law of Moses (compare Galatians 3:16-18), and was independent of both.

Not through law” stands first in the verse for emphasis, and the connecting adversative ἀλλὰ (alla, “but”) expresses a very strong contrast.

but through -- In consequence of or in connection with the strong confidence which he showed in the promises of God, Genesis 15:6.

the righteousness of faith -- Abraham’s family is still growing today; and any individual can have a share of their abundant inheritance “through the righteousness that comes by faith,” not by works of law.

Verse 14

Romans 4:14

For if they which are of the law -- Who seek for justification and acceptance by the Law.

faith is made void -- Faith would have no place in the scheme; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause.

and the promise ... A promise looks to the future.

of no effect [worthless] -- If the inheritance comes “by law,” i.e., by works, then faith would have no valid role in the process.

The verb is κατήργηται (kenoô), “to empty.” Faith would be emptied of its value; it would be irrelevant and ineffective (see 1 Corinthians 15:14).

Verse 15

Romans 4:15

because law brings [works] wrath -- The more immediate problem is the fact that all are sinners (Romans 3:23), and under law sinners have forfeited the promise and are “heirs” only of wrath (see Romans 6:23). When sinners remain under law, the only outcome is wrath. CPNIV

The word “wrath” here is to be taken in the sense of punishment. Romans 2:8.

for where there is no law -- Law is a rule of conduct. If no such rule is given and known, there can be no crime.

and where there is no law there is no transgression -- because there would be no standard by which any particular act could be judged right or wrong. But since there is law, there is also such a thing as sin. And since there is sin, the penalties of the law (i.e., wrath) must be applied. - CPNIV

Verse 16

Romans 4:16

Therefore -- In view of the course of reasoning which has been pursued. We have come to this conclusion.

it is of faith -- Justification is by faith; or the plan which God has devised of saving people is by faith, Romans 3:26. [see note on Romans 3:28]

that it might be by grace -- As a matter of mere undeserved mercy. If people were justified by law, it would be by their own merits; now it is of mere unmerited favor.

to the end -- For the purpose, or design.

the promise -- Romans 4:13. The promise made to Abraham.

might be sure -- Might be firm, or established. On any other ground, it could not be established. But now it may be secured to all the posterity of Abraham.

to all the seed -- Romans 4:13. Abraham’s descendants, physically and spiritually.

not only to those who are of the law -- Not to that part of his descendants alone who were Jews, or who had the Law.

but also to those who are of the faith of Abraham, -- To all who should possess the same faith as Abraham.

the father of us all -- Of all who believe, whether they be Jews or Gentiles.

- - - -

Note the pillars of truth upon which Paul has built "Justification by Faith".

1) One can’t be justififed by works - Romans 4:2-3

2) One can’d be justified by circumcision - Romans 4:8-10

3) One can’t be justified by Law - Romans 4:13-15

4) BUT we are justified by Faith - Romans 4:16; Romans 4:23-24

(Therefore, justified is only by faith; only by the system of faith)

Verse 17

Romans 4:17

As it is written -- Genesis 17:5.

I have made thee -- The word used here in the Hebrew Genesis 17:5 means literally, to give, to grant; and also, to set, or constitute.

This is also the meaning of the Greek word used both by the Septuagint and the apostle. The quotation is taken literally from the Septuagint.

The argument of the apostle is founded in part on the fact that the past tense is used - I have made thee - and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, he had, in his mind or purpose, constituted him the father of many nations; and so certain was the fulfillment of the divine purposes, that he spoke of it as already accomplished.

a father of many nations -- The apostle evidently understands this promise as referring, not to his natural descendants only, but to the great multitude who should believe as he did.

in the presence of Him whom he believed--God, [before him] -- In his view, or sight; that is, God regarded him as such a father.

whom he believed -- Whose promise he believed; or in whom he trusted.

who give life to the dead -- Ephesians 2:1, Ephesians 2:5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfillment of the prophecy when it was given, arising from the age of Abraham and Sarah, Romans 4:19. - BN

It is one of God’s prerogatives to give life to the dead (νεκρους nekrous), to raise up those who are in their graves; and a power similar to that was manifested in fulfilling the promise to Abraham. The giving of this promise, and its fulfillment, were such as strongly to remind us that God has power to give life to the dead. [Hebrews 11:19]

and calls those things -- Those things which God foretells and promises are so certain that he may speak of them as already in existence.

God, instead of simply promising that he would make him the father of many nations, speaks of it as already done, “I have made thee,” etc. In his own mind, or purpose, it was so certain that it would take place, that God might speak of it as already done. [BN]

Verse 18

Romans 4:18

who against hope -- Who against all apparent or usual ground of hope. He refers here to the prospect of a posterity; see Romans 4:19-21.

At this time Abraham was between 75 and 86 years old (Genesis 12:4; Genesis 16:16), and was already very conscious of the fact that he was still childless (Genesis 15:2-3). But God reassured him, and Abraham believed (Genesis 15:6). At least thirteen years later, when he was 99 and Sarah was around 90 (Genesis 17:1, Genesis 17:17), God again promised that he would be “the father of many nations” (Genesis 17:4);

believed in hope -- Believed in what was promised to excite his hope. Hope here is put for the object of his hope - what was promised.

the father of many nations -- Genesis 17:4; Genesis 15:5; Romans 4:16;

according to what was spoken -- Genesis 15:5.

So shall thy seed be -- That is, as the stars in heaven for multitude. Thy posterity shall be very numerous.

Verse 19

Romans 4:19

And being not weak in faith -- That is, having strong faith.

He considered not -- He did not regard the fact that his body was now dead, as any obstacle to the fulfillment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfillment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.

Now dead -- Aged; dead as to the purpose under consideration; compare Hebrews 11:12, “As good as dead.” That is, he was now at an age when it was highly improbable that he would have any children; compare Genesis 17:17.

Deadness ... Hebrews 11:11, “When she was past age;” compare Genesis 18:11.

Verse 20

Romans 4:20

He did not waver -- He was not moved, or agitated; he steadily and firmly believed the promise. He did not waver to the point of unbelief.

The word “waver” ( διακρίνω , diakrino) means “to decide, contend, be divided within oneself, be at odds with oneself, stagger, waver, doubt.”

but was strengthened in faith -- "But where true faith is present, the wonder itself generates an even stronger faith." - Jack Cottrell.

That Abraham “was strengthened in his faith” does not mean that he was strengthened in his body by his faith (contra Sanday and Headlam, 115). It simply means he was strengthened with reference to his faith; his faith itself was strengthened. - CPNIV

giving glory to God -- Giving honor to God by the firmness with which he believed his promises.

Verse 21

Romans 4:21

And being fully persuaded -- Thoroughly or entirely convinced; Luke 1:1; Romans 14:5; 2 Timothy 4:5, 2 Timothy 4:17.

He was able -- Compare Genesis 18:14. This was not the only time in which Abraham had this confidence in God’s ability or power. His faith was equally implicit and strong when he was commanded to sacrifice his promised son; Hebrews 11:19.

Everything rested on whether or not God could keep his promises; Abraham believed that he could. He believed in the promises because he believed in the power, the “wonder-working power” of God, the power that is able to raise the dead and create from nothing (Romans 4:17).

Verse 22

Romans 4:22

And therefore -- His faith was so implicit, and so unwavering, that it was a demonstration that he was the firm friend of God. He was tried, and he had such confidence in God that he showed that he was supremely attached to him, and would obey and serve him.

Paul’s argument is too perfect! There are no loop holes. This is a great proof of inspiration, this is beyond human logic. - SW

was accounted -- - ἐλογίσθη elogigisthē. The same word in Romans 4:3, is is rendered “it was imputed.” The word occurs frequently in the Scriptures.

for righteousness -- εἰς δικαιοσύνην; In order to justification; or to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God.

Romans 4:5 and Romans 4:9 specifically say that Abraham’s faith was credited as righteousness.

Strictly speaking, it is not faith itself that is credited to a sinner’s account, but the atoning blood of Jesus Christ that satisfies the law’s requirement for penalty in our place (see above, Romans 1:17; Romans 3:21-26). (CPNIV)

Verse 23

Romans 4:23

Now it was not written -- The record of this extraordinary faith was not made on Abraham’s account only; but it was made to show the way in which men may be regarded and treated as righteous by God.

God had Abraham’s faith recorded in Scripture not to immortalize Abraham but to be a model for others.

Paul’s point is that if Abraham was so regarded and treated, then, on the same principle, all others may be. God has but one mode of justifying people.

not for him alone -- This suggests that while it is appropriate for such a great man to be honored, this information is written for us, to

help us see how faith is the basis for justification.

It is fitting that he should live on in the memories of his children, both physical and spiritual, and that his life of faith should be held up as an example worthy of praise.

Imputed -- Reckoned; accounted.

Verse 24

Romans 4:24

but also for us -- This sets the pattern for those today to whom God will credit righteousness, (NIV) i.e., whom God will justify.

who believe in Him -- The act of faith is here called believing “upon” ( ἐπὶ, epi), which is not just bare intellectual assent to facts but also a surrender of the will and a commitment of the self to the person who is the object of faith, in this case God the Father.

who raised up -- Abraham’s faith was a model because he believed in a God who can raise the dead. We follow Abraham’s example when we have faith, when we believe that God raised Jesus from the dead and will grant us eternal life also. Belief in Jesus’ resurrection and ours is central to the gospel (1 Corinthians 15:4).

It is clear that justifying faith must include faith in the resurrection of Jesus from the dead (Romans 10:9), in addition to faith in the atoning power of his death (Romans 3:25).

The reference to crediting righteousness (i.e., justifying) has a future ring to it. Paul says literally that believers are “about to be” credited as righteous. Some see this as pointing ahead to the final judgment (Morris, 214; Schlatter, 117), where God will once and for all declare us righteous through the blood of Christ. Another possibility is that “about to be” points to what was in the future from the perspective of Abraham himself. In any case there is no reason to take this as implying that believers are not yet justified. Paul in other places makes it clear that our justification is a past event (4:7; 5:1; 1 Cor 6:11; Titus 3:7) and a present reality (3:24; 5:9). Indeed, the very example of Abraham confirms this: “it was credited” is past tense (4:3, 9-10, 22).

Verse 25

Romans 4:25

who was delivered -- To death; compare Acts 2:23.

The words “to death” are not in the Greek text, but this is no doubt the meaning. The term for “delivered over” is παραπτώματα (paradidômi), the same word used for God’s act of delivering rebellious sinners over to the consequences of their sins in Romans 1:24, Romans 1:26, Romans 1:28.

Here the reference is to the One who was delivered over to the cross in their place, and ours. The One who so delivered him is the Father (Acts 2:23; Romans 8:32; see Romans 3:25).

for our offences -- διὰ, dia; Because, on account of our crimes. He was delivered up to death in order to make expiation for our sins.

and was raised again -- From the dead.

for our justification -- διὰ, In order that (to bring about) we may be justified.

The word for justification is the noun δικαίωσιν (dikaiôsis), used only here and in Romans 5:18. Usually the verb dikaiovw (dikaioô, “to justify”) is used. Either way the concept is equivalent both to the expression “crediting of righteousness” (used throughout the chapter) and to the terminology of forgiveness (Romans 4:7-8).

The most difficult problem of interpretation in this verse comes from the double use of the preposition “for” (διὰ,, dia). The concept is causal: “on account of, because of” (see NASB).

The problem is whether the object of each of these two uses of dia is the cause or the effect of the action it modifies.

(1) If it is the cause, the phrase is said to be retrospective, or looking to the past. This seems to be the most natural way to understand the first clause: he was delivered up as the result of our sins. Our sins are the cause, and his death is the effect.

(2) But if the object of dia is the effect, the phrase is said to be prospective, or looking to the future. This seems most natural for the second clause: he was raised up in order to bring about our justification. His resurrection is the cause; our justification is the effect. - CPNIV