Romans Chapter 4

From The Open Bible Project

4:1 What then will we say that Abraham, our forefather, has found according to the flesh?

• (1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.
• (a) By works, as is evident from the next verse.

4:2 For if Abraham was justified by works, he has something to boast about, but not toward God.

• (2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.

4:3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."[12]

• (3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.

4:4 Now to him who works, the reward is not counted as grace, but as something owed.

• (4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.
• (b) To him that has deserved anything from his work.
• (c) Is not reckoned or given to him.

4:5 But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.

• (d) That makes him who is wicked in himself to be just in Christ.

4:6 Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,

• (5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.

4:7 "Blessed are they whose iniquities are forgiven, whose sins are covered.

4:8 Blessed is the man whom the Lord will by no means charge with sin."[13]

4:9 Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

• (6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.
• (e) This saying of David, in which he pronounces them as blessed.

4:10 How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

• (7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.

4:11 He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.

• (8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.
• (f) Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.
• (g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.

4:12 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.

• (10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.

4:13 For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith.

• (11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.
• (h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.
• (i) For works that he had done, or upon this condition, that he should fulfil the Law.

4:14 For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.

• (12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.
• (k) If they are heirs who have fulfilled the law.

4:15 For the law works wrath, for where there is no law, neither is there disobedience.

• (13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.

4:16 For this cause it is of faith, that it may be according to grace, to the end that the promise may 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.

• (14) The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.
• (l) To all the believers.
• (15) That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.

4:17 As it is written, "I have made you a father of many nations."[14] This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.

• (16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.
• (m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.
• (n) Who restores to life.
• (o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.

4:18 Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."[15]

• (17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.

4:19 Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb.

• (p) Very strong and steadfast.
• (q) Void of strength, and unfit to have children.

4:20 Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God,

• (r) Acknowledged and praised God, as most gracious and true.

4:21 and being fully assured that what he had promised, he was also able to perform.

• (s) A description of true faith.

4:22 Therefore it also was "reckoned to him for righteousness."[16]

4:23 Now it was not written that it was accounted to him for his sake alone,

• (18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.

4:24 but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,

4:25 who was delivered up for our trespasses, and was raised for our justification.

• (t) To pay the ransom for our sins.