Romans 4
1What then will we say that Abraham, our forefather, has found according to the flesh? 2For if Abraham was justified by works, he has something to boast about, but not toward God. 3For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” 4Now to him who works, the reward is not counted as grace, but as something owed. 5But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 6Even as David also pronounces blessing on the man to whom God counts righteousness apart from works: 7“Blessed are they whose iniquities are forgiven, whose sins are covered. 8Blessed is the man whom the Lord will by no means charge with sin.” 9Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11He 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. 12He 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. 13For the promise to Abraham and to his offspring that he would be heir of the world wasn’t through the law, but through the righteousness of faith. 14For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. 15For the law produces wrath; for where there is no law, neither is there disobedience. 16For 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 offspring, 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. 17As it is written, “I have made you a father of many nations.” 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. 18Against hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.” 19Without 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. 20Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God, 21and being fully assured that what he had promised, he was also able to perform. 22Therefore it also was “credited to him for righteousness.” 23Now it was not written that it was accounted to him for his sake alone, 24but for our sake also, to whom it will be accounted, who believe in him who raised Jesus our Lord from the dead, 25who was delivered up for our trespasses, and was raised for our justification.
Introduction
Romans 4
The great gospel doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses' chair, that it would hardly go down with them; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it. He had before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon is that of Abraham, whom he chooses to mention because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abraham's seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus: "All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified;" for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, not only pari - from an equal case, as they say, but fortiori - from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works, how much less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works? And it proves likewise, ex abundanti - the more abundantly, as some observe, that we are not justified, no not by those good works which flow from faith, as the matter of our righteousness; for such were Abraham's works, and are we better than he? The whole chapter is taken up with his discourse upon this instance, and there is this in it, which hath a particular reference to the close of the foregoing chapter, where he has asserted that, in the business of justification, Jews and Gentiles stand upon the same level. Now in this chapter, with a great deal of cogency of argument, I. He proves that Abraham was justified not by works, but by faith (Rom 4:1-8). II. He observes when and why he was so justified (Rom 4:9-17). III. He describes and commends that faith of his (Rom 4:17-22). IV. He applies all this to us (Rom 4:22-25). And, if he had now been in the school of Tyrannus, he could not have disputed more argumentatively.
Cross-references: Rom 4:1 · Rom 4:9 · Rom 4:17 · Rom 4:22