Bible Commentaries
Romans 4

Verse 1

Romans 4:1

Romans 4:1

What then shall we say that Abraham, our forefather, hath found according to the flesh?—The question whether man is saved by the law of faith or the law of works is kept up. The conditions of salvation given through Jesus Christ, our Lord, constitute the law of faith. The law of Moses, with its ceremonies and observances, constitutes the law of works. The law of faith requires the service of the heart, the inner man, because with the heart man believes. The law of works might be performed without faith. When observed without faith, it secured only temporal blessings. Faith, or the serv­ice of the heart, transforms the character so as to make it like God and fit it for eternal blessings. With these laws, what did Abraham after the flesh find, and with which law—that of works or of faith? The context requires this.

Verse 2

Romans 4:2

Romans 4:2

For if Abraham was justified by works, he hath whereof to glory; but not toward God.—Abraham was justified, but by which law? That of faith or by the works of the law? If he was saved by works, or the law of works, he might have whereof to glory; but if he was saved by faith, there was no room for glorying, save in God’s blessing. Abraham was jus­tified by faith before he was circumcised. Faith led Abraham away from self, away from home and friends, to follow God, who led him to offer his son of promise. Faith leads man to do the things that he in whom he believes commands. Faith in another leads man to distrust self and to trust and follow the one in whom his faith is centered.

Verse 3

Romans 4:3

Romans 4:3

For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.—When God said unto Abraham: “Look now toward heaven, and num­ber the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah; and he reckoned it to him for righteousness.” (Genesis 15:5-6). This was the same faith that led him to trust God and to leave the home of his childhood, and proved itself by many acts of obedience. Now he staggers not at the promise of God, although he and Sarah, his wife, were both past age, but acts as moved by a living faith, and it was reckoned unto him for righteousness.

Verse 4

Romans 4:4

Romans 4:4

Now to him that worketh, the reward is not reckoned as of grace, but as of debt.—If one relies on his own works to merit salvation, the reward is reckoned not as a favor from God, but as payment of debt for works. This is contrary to the whole principle of justification by grace. Man is a lost and helpless sinner, saved by the grace of God; but he must accept that favor by complying with the conditions God has enjoined for his enjoying it. The principles of salvation are that no flesh shall glory before God. Life is the gift of God.

Verse 5

Romans 4:5

Romans 4:5

But to him that worketh not, but believeth on him that justifieth the ungodly,—To him that does not seek to merit salvation by works of his own, but walks in the law of faith, given by him who justifies the ungodly, his faith leads him to obey the law of faith; and the faith that thus leads him to do what God commands him, that faith will be reckoned unto him for righteousness. It is a faith perfected by obedience— a faith that works through love. The things embraced in the law of faith are conditions to be complied with that show that we are in a state of heart that fits and prepares us for salva­tion. God requires us to do nothing that can possibly claim merit, or for which man could claim favor. There is nothing in believing in God, in repenting toward God, in being bap­tized out of self into Christ, that would have even the appear­ance of merit. [On the other hand, the spiritual value of faith itself, be this whatever it may, attaches of necessity to all action springing from faith. The stream is, in quality, as the fountain whence it issues; the branches, leaves, and fruit, as the tree on which they grow. Paul was never so unwise as to suppose any incompatibility between faith and what he called “obedience of faith.” (Romans 1:5; Romans 16:26). For in every act produced by faith in Christ, the believer is really looking to him and reposing upon him as the ground of all hope and the source of all life. It is in this and this only that either faith or obedience of faith has any real worth, as constantly fixing the eye of the soul upon Jesus.]

Baptism is sometimes called a work of the person baptized, and it is sometimes claimed that if a man is pardoned in baptism it would be salvation through works; but baptism has fewer of the qualities of works of the person baptized than either faith or repentance. Faith is an act of the heart, the soul, the inner man—something the man does. It is a work; man does the work, but it is God’s work. It is ordained by God and terminates in and honors God. Jesus said: “This is the work of God, that ye believe on him whom he hath sent.” (John 6:29). So of repentance. “Believe” and “re­pent” are both active—both done by the subject. The person baptized gives himself up into the hands of the administrator, and is buried out of self, to be raised up in Christ, and, as a servant of God, to "walk in the light, as he is in the light.” (1 John 1:7). When a man dies and his friends take his body and bury it, no one could call it a work of the man buried. This is the true type of him who is baptized. And there is no more propriety in calling baptism the work of the man bap­tized than there is in calling a burial the work of the person buried. Baptism is a work of God performed upon the man baptized through his servant to bring him, dead in trespasses and sins, into the state of life with God. The life is imparted through faith; it turns from sin in repentance and puts off the body of sin in baptism.

his faith is reckoned for righteousness.—The faith that leads a man thus to walk in the works of God and so perfects that faith, God will reckon it to him for righteousness.

Verse 6

Romans 4:6

Romans 4:6

Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,—David shows that the same reason which caused God to reckon Abraham’s faith to him for righteousness will cause God to reckon any one’s faith to him for righteousness. (Psalms 32:1-2).

Verse 7

Romans 4:7

Romans 4:7

saying, Blessed are they whose iniquities are forgiven,—Those to whom God reckons righteousness apart from works are those whose sins have been forgiven.

and whose sins are covered.—[The fact of the preceding statement expressed in different words. To “cover sins” is the same as to “forgive iniquities.”]

Verse 8

Romans 4:8

Romans 4:8

Blessed is the man to whom the Lord will not reckon sin.—To the man thus submissive to God, God will not reckon sin.

Verse 9

Romans 4:9

Romans 4:9

Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also?—Does this faith that proves and perfects itself in obedience so that God will not reckon sins to him pertain to the Jews only, or may not the Gentiles so believe in God as to attain this condition of blessedness also?

for we say, To Abraham his faith was reckoned for right­eousness.—Faith was reckoned to Abraham for righteousness.

Verse 10

Romans 4:10

Romans 4:10

How then was it reckoned? when he was in circum­cision, or in uncircumcision?—But was Abraham circumcised or uncircumcised when his faith secured that state of blessed­ness?

Not in circumcision, but in uncircumcision:—[The word “then” shows that the question arises out of the preceding argument, and is to be answered in accordance with it; this is further shown in the words “for we say.” Abraham be­came partaker of the blessing when he was justified by faith. He was so justified while yet in uncircumcision; therefore, the blessing is not upon the circumcision only, but upon the uncircumcision also. The conclusion, though drawn from the one case of Abraham, is assumed to be general, and rightly so, because that case is not merely an example of the rest, but the origin and cause of all, as is more fully shown in the fol­lowing verse. The history of Abraham is conclusive on this point. “And he believed in Jehovah; and he reckoned it to him for righteousness.” (Genesis 15:6). After this, Ishmael was born; and when thirteen years old (Genesis 17:25), he and Abraham were circumcised on the same day. This was a fearful blow to those who claimed that there could be no sal­vation (Acts 15:1) without circumcision, for the father of the Israelites was justified thirteen or more years before he was circumcised.]

Verse 11

Romans 4:11

Romans 4:11

and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncir­cumcision:—Abraham attained this state of blessedness while he was uncircumcised as a sign and seal of the faith he pos­sessed before he was circumcised. If Abraham could attain this perfected faith in uncircumcision, so may the Gentiles.

that he might be the father of all them that believe, though they be in uncircumcision,—So Abraham became not only the father of the circumcision, but of the uncircumcision who believe in Christ Jesus.

that righteousness might be reckoned unto them;—And when their faith has been thus perfected by obedience, that faith will be reckoned to them for righteousness, aside from the works of the Jewish law, or of human merit.

Verse 12

Romans 4:12

Romans 4:12

and the father of circumcision to them who not only are of the circumcision,—All who would become the children of Abraham by faith must walk in the same steps which faith led Abraham to take. His faith led him to so trust God as to deny himself all that was dear to him and go forth not know­ing whither he went, and to dwell as a pilgrim and a sojourner in a strange land before it was reckoned to him for right­eousness.

but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.—When men perfect their faith by walking in the steps of the faith of Abraham, then God will reckon that faith for righteousness.

Verse 13

Romans 4:13

Romans 4:13

For not through the law was the promise to Abraham or to his seed that he should be heir of the world,—Abraham was never under the Mosaic law. That law was not given in the days of Abraham. He walked by faith as God’s children now must walk. On account of the transgression of Abra­ham’s children, the law was added as a tutor to train them for receiving Christ by faith; and when he came, the law was taken out of the way. (See Galatians 3:19-25).

but through the righteousness of faith.—The promise that his seed should inherit, or be heir of, the world was made to him while uncircumcised, but the promise came to him because he had, through faith, led the righteous life before God. Then the fulfillment of the promise is to those who believe, though not circumcised.

Verse 14

Romans 4:14

Romans 4:14

For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:—If they who were of the law were heirs because they are under the law, faith is made of none effect, and the promise through Abra­ham’s faith is of none effect. The promise was made to him through faith.

Verse 15

Romans 4:15

Romans 4:15

for the law worketh wrath;—The law forbids man’s doing what he desires, so calls out or shows the spirit of dis­obedience in him. If a parent never interferes with the will of a child, the spirit of obedience is not tested in him; but when the parent forbids his doing what he desires, the spirit of obedience is tested and shown. The disobedience brings the penalties of the law. So the law that restrains brings wrath upon man.

but where there is no law, neither is there transgression.—This clearly sets forth that where no law is given, there is no stepping outside of, going beyond, or setting aside the law. If God never had given to man a law, he could not transgress it; but as God had given him law, he did transgress the law, and the transgression brought wrath upon him.

This passage is often misapplied. It is interpreted to mean that where God has not given a specific command prohibiting a thing, that thing may be done in religious service; that man is authorized to do anything in the service of God not spe­cially prohibited in the Scriptures. This principle directly contradicts the whole teaching of the Bible. Moses said: “Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes; for ye are not as yet come to the rest and to the inheritance, which Jehovah thy God giveth thee.” (Deuteronomy 12:8-9). At this time the law was not in force. They were left to do whatsoever seemed right in their own eyes. Some general truths had been taught them, and they were left to show their love to God in their own way. But when the law was given, he said: “What thing soever I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.” (Deuteronomy 12:32). They were now no longer left to do what was right in their own eyes, but must conform to the will of God. To go outside of it was to sin and call down God’s wrath upon them. God now has a law of service given through Jesus Christ, and whoso­ever oversteps, sets aside, adds to, or takes from that law transgresses the law and incurs the wrath of God. If the prin­ciple be true now that man is at liberty to add whatever is not specifically condemned, then man devises the way of sal­vation, not God. The principle destroys the authority of the Bible and makes man’s own wishes his supreme law. It de­thrones God and enthrones man.

Verse 16

Romans 4:16

Romans 4:16

For this cause it is of faith, that it may be according to grace;—As the law of works apart from faith develops the spirit of disobedience in man and calls down upon him the wrath of God, it cannot save. But salvation comes through the law of faith and not of works. Faith changes the heart, and the law growing out of faith does not excite rebellion, but makes the heart desirous of performing the law.

to the end that the promise may be sure to all the seed;—The “seed” are those who believe in God. [If the inheritance depended on law, it would be sure to fail all; but as it is a matter of grace and dependent on the condition of faith, all may attain it who will.]

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—Then the promise came through the law of faith that it might be to all the seed (the believers)—not to the Jews only who are of the law, but to those who walk in the faith of Abraham, who is the father of all—Jews and Gentiles—who believe.

Verse 17

Romans 4:17

Romans 4:17

(as it is written, A father of many nations have I made thee)—This making him the father of all who have his faith from every nation fulfills in a new sense the Scripture which says: “The father of a multitude of nations have I made thee.” (Genesis 17:5). This was true after the flesh, for he was the father of the Israelites, Edomites, Ishmaelites, Midianites, and many smaller nations. It is true in a spiritual sense, since he is the father of all who believe in God in every nation under the heavens.

before him whom he believed,—Abraham is father of all who believe before God in whom he believed.

even God, who giveth life to the dead, and calleth the things that are not, as though they were.—God revives from the dead, or calls into existence as though they already existed. [Abra­ham became the father of many nations by believing in God as one “who giveth life to the dead.” He not only believed in God’s existence and that he could bless, but he believed that blessing could only come from God as now active in nature for spiritual ends—a spiritual Creator, just as once he was a Creator of nature. Faith gets its character in which it accepts God. Abraham looked on him as one who, in spite of nature, is making alive the dead. This is the leading thought in this section. God “calleth the things that are not”—not in the possibility of nature—“as though they were”; he calls them into existence. Natural nations come in the course of nature; but when God said to Abraham, “Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be” (Genesis 15:5), did he mean natural seed and natural nations? Isaac was not a child of nature, but a child of faith, and Abraham’s seed are not children of nature. The promise was that he should have a son by Sarah, whose womb was dead, and he also was “now as good as dead.” The two verses (17, 24) constitute an analogy so that we have a type and its antitype. As Isaac was born of parents who were virtually dead, so Christ was raised “from the dead.” As Abraham believed God who quickened him and Sarah so that “she had strength to con­ceive seed,” so we must believe on him who quickened the dead Christ. The quickening of Abraham and Sarah was typical of bringing Christ out of death. We must have the “faith of Abraham, who is the father of us all . . . before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were” (17), and must “believe on him that raised Jesus our Lord from the dead.”]

Verse 18

Romans 4:18

Romans 4:18

Who in hope believed against hope,—Abraham, after he had grown old and all hope of a son according to the flesh had passed, still hoped in the promise of God.

to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.—His faith enabled him to become the father of many na­tions, according to the promise. [This was not only the di­vinely appointed end of Abraham’s faith, but also what Abra­ham himself looked to as the end of his faith. He believed with the full intention of becoming, what God promised, the father of many nations.]

Verse 19

Romans 4:19

Romans 4:19

And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah’s womb;—Abraham’s strong faith enabled him to believe God and hope for the seed despite the fact that both his own body and Sarah’s womb were dead, so far as childbearing was concerned; and through faith both were strengthened to beget and bear the child. (See Hebrews 11:11-12). [He considered the difficulties, but still believed. He estimated the hindrances at their full weight, but his faith in the promise of God was not thereby shaken.]

Verse 20

Romans 4:20

Romans 4:20

yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith,—He did not doubt the fulfillment of God’s promise through disbeliev­ing him.

giving glory to God,—To glorify God is to exalt and honor him as one worthy of the highest praise and most faithful service, and this service he rendered.

Verse 21

Romans 4:21

Romans 4:21

and being fully assured that what he had promised, he was able also to perform.—On the other hand, he had full con­fidence that God could and would perform his promise. [At so great a height did his faith sustain him that he honored God in all he did, especially in being fully convinced that all he had promised, however improbable, he would certainly perform.]

Verse 22

Romans 4:22

Romans 4:22

Wherefore also it was reckoned unto him for righteous­ness.—Because Abraham thus believed God despite the diffi­culties of fleshly nature that seemed to forbid it, God reckoned this faith to him for righteousness. But this faith and trust in God had been cultivated and perfected through thirty years by acts of obedience, and was not a mere sentiment of faith apart from obedience. [Faith, to be reckoned, must, as in the case of Abraham, have proper internal effects and lead to proper outward results. In itself it must amount to a full conviction that all God says is true and that all he promises will be done. It must then strengthen the inner man of him who has it and induce him to do whatever God commands. Faith is per­fected by its accompaniments; and when this is done, it is reckoned, and not before.]

Verse 23

Romans 4:23

Romans 4:23

Now it was not written for his sake alone, that it was reckoned unto him;—[This carries us back to the time it was written and to the vision of the writer.] It was certainly written for Abraham’s sake, but not for his honor alone. [It also looked forward to the coming of Christ and to those who should be redeemed through him. He had them in mind as he wrote, and as he related how Abraham believed and that it was reckoned to him, in like manner it would be reckoned unto us—thus showing that justification by faith is attested by the prophets.]

Verse 24

Romans 4:24

Romans 4:24

but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead,—To encourage us to exercise and perfect our faith by walk­ing in the steps of our father Abraham, and so making our faith perfect by works, as his faith was made perfect by works. (See James 2:21-22). If we thus believe in Jesus Christ and perfect our faith in obedience to him, God will reckon our faith to us for righteousness. The things we are required to do by the law of faith are not such as merit salvation, but are conditions by which we show our fitness and willingness to receive the offered blessings.

Verse 25

Romans 4:25

Romans 4:25

who was delivered up for our trespasses,—[This verse is a comprehensive statement of the gospel. Christ was deliv­ered unto death for our sins. (Isaiah 53:5-6; Hebrews 9:28; 1 Peter 2:21). The delivering of Christ is ascribed to God (Romans 8:32) ; to Christ himself (Galatians 1:4; Titus 2:14) ; and to wicked men (Luke 24:20; Acts 2:23; Acts 5:30). It was by the divine purpose and counsel that he suffered for the sins of the world, and he gave himself willingly. (Isaiah 53:7-8).]

and was raised for our justification.—[The resurrection of Christ was necessary for our justification—that is, in order to complete the provisions for it and effect it. Had he not risen, we should yet be under condemnation. (1 Corinthians 15:17). But God raised him up to consummate the offering for sin. As it was necessary on the day of atonement that the high priest should not only slay the offering at the altar, but enter into the holy place and sprinkle the blood upon the mercy seat, so our High Priest, having suffered in the outer court, has passed into the heavens with his own blood, there to appear for our justification. This offering was accepted and the reconciliation was completed.] That our faith may be reckoned to us for righteousness, it is necessary for us to believe in him who was raised for our justification.