1 What then shall we say was gained by Abraham, our forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” 4 Now to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

 

7 “Blessed are those whose lawless deeds are forgiven,

   and whose sins are covered;

8 blessed is the man against whom the Lord will not count his sin.”

 

9 Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

 

13 For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. 14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath, but where there is no law there is no transgression.

 

16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17 as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. 20 No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification.

 

4:1-2: One of the keys to interpreting Romans 4 is to understand the honor that Abraham held in the eyes of the Jewish nation. Here are a few examples: “…we find that Abraham our father had performed the whole law before it was given,” (Mishnah’s Kiddushin 4.14) “For Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life,” (Jubilees) and “Thou, therefore, O Lord, that art the God of the righteous, hast not appointed repentance unto the righteous, unto Abraham…” (The Prayer of Manasses) (cited in Hughes, 83-94)

 

Pate observes: “Abraham was thought to have obeyed the Torah in advance and thereby to have been justified by his good works (e.g., Sir. 44:19-20; 1 Macc 2:52; Jub. 19:8-9; 23.9-10; CD 3.2-4)…Abraham was declared righteous because he obeyed the Torah in advance.” (92-93)  

 

Thus, Paul’s use of Abraham in Romans 4 to illustrate the truth of justification by faith apart from good works was a rejection of the prevailing Jewish belief about Abraham. Abraham is called “our forefather,” a reference to his physical descendants (4:1). Paul will also highlight Abraham’s spiritual descendants by faith in Christ (Romans 4:11-17; 9:8; Galatians 3:7; 3:29).

 

If Abraham’s good works were good enough to earn salvation (“justified by works”) then he could boast (4:2). The fact is, however, is that “Abraham could not boast…because his works could never provide an adequate basis for such a thing.” (Osborne, 106-107) How does Paul prove this?

 

4:3-5: Citing Genesis 15:6, Paul’s argues that Abraham’s faith (“believed God”) was the means of him being “counted…as righteousness.” (4:3) Because Abraham’s belief (Genesis 15:6) precedes the institution of circumcision (Genesis 17; Romans 4:9-11) and sacrifice of Isaac (Genesis 22), it follows that it was faith (not good works) that counted Abraham as righteous.

 

Furthermore, a person’s wages (good works) is “not counted as a gift.” (4:4) We can’t work for or earn our salvation! Paul continues to teach that faith (and not good works) plays the key role: when a person “believes in him…his faith is counted as righteousness.” (4:5) Perhaps what was even more insulting to the Jewish worldview was Paul’s insistence that God “justifies the ungodly.”  

 

4:6-8: Highlighting David’s example, Paul provides more evidence of God’s “righteousness apart from works.” (4:6) Romans 4:7-8 is a quote from Psalm 32:1-2. In these verses, David writes about experiencing God’s forgiveness in light of his adultery with Bathsheba and murder of Uriah (2 Samuel 11).

 

Using Rabbi Hillel’s interpretation principle know as gezerah shawah, Paul makes the case that “the Lord will not count [David’s] sin” against him (4:8). Pate explains: “According to gezerah shawah, if the same key word occurs in two Old Testament texts…then those texts should be read interpretive.” (95)

 

In our case, the same word (“count”) is used in Genesis 15:6 and Psalm 32:1-2. So, how does this interpretation principle apply? “Abraham being credited/counted righteous before God (Genesis 15:6) means that God did not credit/count against Abraham his sin….All this to say that Abraham was justified before God by faith, not by works.” (Pate, 96)

 

Perhaps just as important, Hugh notes: “Paul calls David blessed, and David twice calls himself ‘blessed’ because when there was no work that could possibly atone for his sins he was forgiven on sola fide! [faith alone] (87).

 

4:9-12: The blessing of God’s righteousness is for both circumcised (Jews) and uncircumcised (Gentiles); our faith in Christ is the means for being declared righteous in God’s sight (4:9). Paul makes three observations about Abraham in relation to circumcision’s importance. First, Abraham’s faith preceded the rite of circumcision (by at least fourteen years: Genesis 15:4-6, 16:16, 17:24) (4:10-11).

 

Second, circumcision was “a seal of the righteousness”; it’s a sign that signifies that God has declared you righteous (in response to your faith in Him) (4:11). Third, Abraham is both “the father of all who believe without being circumcised” (4:11) and “the father of the circumcised…who also walk in [his] footsteps.” (4:12)

 

4:13-17a: Now Paul turns his attention to faith and the Law. In Romans 4:13-16, Paul highlights three points. First, this promise came by faith and not through the Law. The promise Paul is referring to is found in Genesis 12:1-3 specifically that “all peoples on earth will be blessed through you.” (12:3) This promise was made to Abraham 430 years before the Law (Galatians 3:17).

 

Second, faith and the Law cannot coexist with one another (4:14). They are different altogether, for example, the law brings transgression and wrath, but faith relates to the promise and righteousness (4:15). Stott notes: “Law-language…demands obedience, but promise-language…demands our faith. What God said to Abraham was not ‘Obey this law and I will bless you,’ but ‘I will bless you; believe my promise.’” (131)

 

Third, God’s promise to bless Abraham (Genesis 12:1-3) is based on grace. It’s not something Abraham deserved. It’s not something that Abraham worked for. God freely bestowed His grace upon Abraham. Citing Genesis 17:5, Paul highlights God’s promise to Abraham (4:17a). Everyone who lives by faith in Christ is a child of Abraham, who is “the father of us all.” (cf. Galatians 3:28)

 

4:17b-22: Whereas the previous section (4:13-17a) highlights Abraham’s faith as the spiritual father of Jews and Gentiles, Romans 4:17b-22 focuses on Abraham’s faith in relation to Isaac. Paul shares three principles about Abraham’s faith.

 

First, Abraham’s faith included God’s power—for He “gives life to the dead and calls into existence the things that do not exist.” (4:17b) These beliefs were foundational to believing that God will provide a son for Sarah and him.

 

Second, Abraham’s faith gave him “hope…against hope.” Abraham believed that God would give him as many offspring as the stars in the sky (4:18; cf. Genesis 15:5). But Abraham was “a hundred years old” and Sarah was “barren.” (4:19) Despite these daunting circumstances, Abraham “grew strong in his faith as he gave glory to God” (4:20) because he was “fully convinced that God was able to do what he had promised.” (4:21)

 

Third, Abraham’s faith “was ‘counted to him as righteousness.’” Citing Genesis 15:6 again, Paul wants to make his overall point clear: Abraham’s faith—not his good works was the means for being declared righteous by God.

 

4:23-25: God’s declaration of Abraham’s righteousness—“it was counted to him” (4:23; citing Genesis 15:6) was not only spoken to him for Abraham’s benefit, but was for our benefit as well (4:24). For Christ-followers believe in God, who “raised Jesus from the dead.” (4:24) Like Paul, we proclaim, “Where, O death, is your victory? Where, O death, is your string?” (1 Corinthians 15:55)

 

This same Jesus, who died for our sins, was “raised for our justification.” (4:25) Paul connects Jesus’ resurrection to God’s declaration of us being righteous. If Jesus does not conquer sin and death, then we are all still in our sins (1 Corinthians 15:17). And if we are still in our sins, then God cannot declare us righteous.

 

 

1. What are some key elements for deepening or strengthening our faith in God? To what extent have your practiced them and experienced some transformation? 

 

2. How does Abraham's life (4:1-5) illustrate the teaching of being declared righteous through faith (apart from good works)? 

 

3. Why does Paul appeals to David's example in this passage (4:6-8)?

 

4. What does it mean to say that Abraham is also the father of the uncircumcised?

 

5. Discuss Abraham's faith (4:17b-4:22). How can his example help you in light of your present circumstances?

 

6. How do the words--"it was counted to him" (4:23) also become a blessing for us?