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Romans Chapter
Four
Romans 4
In dealing with the Jew
and even in dealing with the
question of righteousness
there was
besides the law
another consideration of
great weight both with the Jews themselves and in the dealings of God. What of
Abraham
called of God to be the parent-stock
the father of the faithful? The
apostle
therefore
after having set forth the relation in which faith stood
towards the law by the introduction of the righteousness of God
takes up the
question of the ground on which Abraham was placed as well-pleasing to God in
righteousness. For the Jew might have admitted his personal failure under the
law
and pleaded the enjoyment of privilege under Abraham. If we consider him
then thus according to the flesh (that is
in connection with the privileges
that descended from him as inheritance for his children) and take our place
under him in the line of succession to enjoy those privileges
on what
principle does this set us? On the same principle of faith. He would have had
something to boast of if he was justified by works; but before God it was not
so. For the scriptures say
"Abraham believed God
and it was counted unto
him for righteousness. Now to him that worketh is the reward not counted of
grace
but of debt. But to him that worketh not
but believeth on him who
justifieth the ungodly
his faith is counted for righteousness." For
thereby
in fact
he glorifies God in the way that God desires to be glorified
and according to the revelation He has made of Himself in Christ.
Thus the testimony borne by Abraham's case is to justification by
faith. David also supports this testimony and speaks of the blessedness of the
man to whom righteousness is imputed without works. He whose iniquities are
pardoned
whose sins are covered
to whom the Lord does not impute sin-he is
the man whom David calls blessed. But this supposed man to be a sinner and not
righteous in himself. It was a question of what God was in grace to such a one
and not of what he was to God
or rather when he was a sinner. His blessedness
was that God did not impute to him the sins he had committed
not that he was
righteous in himself before God. Righteousness for man was found in the grace
of God. Here it is identified with non-imputation of sins to man
guilty through
committing them. No sin is imputed.
Was then this righteousness for the circumcision only?
Now our thesis is
that God counted Abraham to be righteous by faith. But was
he circumcised when this took place? Not so; he was uncircumcised.
Righteousness then is by faith
and for the uncircumcised through faith-a
testimony that was overwhelming to a Jew
because Abraham was the beau ideal to
which all his ideas of excellence and of privilege referred. Circumcision was
only a seal to the righteousness by faith which Abraham possessed in
uncircumcision
that he might be the father of all believers who were in the
same state of uncircumcision
that righteousness might be imputed to them also;
and the father of circumcision-that is
the first model of a people truly set
apart for God-not only with regard to the circumcised
but to all those who
should walk in the steps of his faith when uncircumcised. For
after all
the
promise that he should be heir of the world was not made to Abraham nor to his
seed in connection with the law
but with righteousness by faith. For if they
who are on the principle of law are heirs
the faith by which Abraham received
it is vain
and the promise made of none effect; [1] for
on the contrary
the law produces
wrath-and that is a very different thing from bringing into the enjoyment of a
promise-for where there is no law there is no transgression. Observe
he does
not say there is no sin; but where there is no commandment
there is none to
violate. Now
the law being given to a sinner
wrath is necessarily the
consequence of its imposition.
This is the negative side of the subject. The apostle
shews that with regard to the Jews themselves
the inheritance could not be on
the principle of law without setting Abraham aside
for to him the inheritance
had been given by promise
and this implied that it was by faith: for we
believe in a promise
we do not ourselves fulfil a promise that has been made
to us. Accordingly the righteousness of Abraham was-according to
scripture-through this same faith. It was imputed to him for righteousness.
This principle admitted the Gentiles; but here it is
established with regard to the Jews themselves or rather with regard to the
ways of God
in such a manner as to exclude the law as a means of obtaining the
inheritance of God. The consequence with regard to Gentiles believing the
gospel is stated in verse 16
"Therefore it is of faith
that it might be
by grace
to the end that the promise might be sure to all the seed" of
Abraham to whom the promise was made; not to that only which was under the law
but to all that had the faith of Abraham
who is the father of us all before
God
as it is written
"I have made thee a father of many nations."
Thus we have the great principle established. It is by faith
before
and [2]; and the promise is made to man in
uncircumcision
and he is justified by believing it.
Another element is now introduced. Humanly speaking
the
fulfilment of the promise was impossible
for in that respect both Abraham and
Sarah were as dead
and the promise must be believed in against all hope
resting on the almighty power of Him who raises the dead
and calls things that
are not as though they were. This was Abraham's faith. He believed the promise
that he should be the father of many nations
because God had spoken
counting
on the power of God
thus glorifying Him
without calling in question anything
that He had said by looking at circumstances; therefore this also was counted
to him for righteousness. He glorified God according to what God was. Now
this
was not written for his sake alone the same faith shall be imputed to us also
for righteousness-faith in God as having raised up Jesus from the dead. It is
not here faith in Jesus
but in Him who came in power into the domain of death
where Jesus lay because of our sins
and brought Him forth by His power
the
mighty activity of the love of God who brought Him-who had already borne all
the punishment of our sins-out from under all their consequences; so that
by
believing God who has done this
we embrace the whole extent of His work
the
grace and the power displayed in it; and we thus know God. Our God is the God
who has done this. He has Himself raised up Jesus from among the dead
who was
delivered for our offences and raised again for our justification. Our sins
were already upon Him. The active intervention of God delivered Him who lay in
death because He had borne them. It is not only a resurrection of the dead
but
from among the dead-the intervention of God to bring forth in righteousness the
One who had glorified Him. By believing in such a God we understand that it is
Himself who
in raising Christ from among the dead
has delivered us Himself
from all that our sins had subjected us to; because He has brought back in
delivering power Him who underwent it for our sakes.
[1] The
careful reader of Paul's epistles must attend to the use of this word
"for." In very many cases it does not express an inference
but turns
to some collateral subject which
in the apostle's mind
would lead to the same
conclusion
or some deeper general principle
which lay at the groundwork of
the argument
enlarging the sphere of vision in things connected with it.
[2]
('chooris nomou'
Lit: "apart from law
" which had nothing to do with
it.
── John Darby《Synopsis of Romans》
Romans 4
Chapter Contents
The doctrine of justification by faith is shown by the
case of Abraham. (1-12) He received the promise through the righteousness of
faith. (13-22) And we are justified in the same way of believing. (23-25)
Commentary on Romans 4:1-12
(Read Romans 4:1-12)
To meet the views of the Jews
the apostle first refers
to the example of Abraham
in whom the Jews gloried as their most renowned
forefather. However exalted in various respects
he had nothing to boast in the
presence of God
being saved by grace
through faith
even as others. Without
noticing the years which passed before his call
and the failures at times in
his obedience
and even in his faith
it was expressly stated in Scripture that
"he believed God
and it was counted to him for righteousness
" Genesis 15:6. From this example it is observed
that if any man could work the full measure required by the law
the reward
must be reckoned as a debt
which evidently was not the case even of Abraham
seeing faith was reckoned to him for righteousness. When believers are
justified by faith
"their faith being counted for righteousness
"
their faith does not justify them as a part
small or great
of their
righteousness; but as the appointed means of uniting them to Him who has chosen
as the name whereby he shall be called
"the Lord our Righteousness."
Pardoned people are the only blessed people. It clearly appears from the
Scripture
that Abraham was justified several years before his circumcision. It
is
therefore
plain that this rite was not necessary in order to
justification. It was a sign of the original corruption of human nature. And it
was such a sign as was also an outward seal
appointed not only to confirm
God's promises to him and to his seed
and their obligation to be the Lord's
but likewise to assure him of his being already a real partaker of the
righteousness of faith. Thus Abraham was the spiritual forefather of all
believers
who walked after the example of his obedient faith. The seal of the
Holy Spirit in our sanctification
making us new creatures
is the inward
evidence of the righteousness of faith.
Commentary on Romans 4:13-22
(Read Romans 4:13-22)
The promise was made to Abraham long before the law. It
points at Christ
and it refers to the promise
Genesis 12:3. In Thee shall all families of the
earth be blessed. The law worketh wrath
by showing that every transgressor is
exposed to the Divine displeasure. As God intended to give men a title to the
promised blessings
so he appointed it to be by faith
that it might be wholly
of grace
to make it sure to all who were of the like precious faith with
Abraham
whether Jews or Gentiles
in all ages. The justification and salvation
of sinners
the taking to himself the Gentiles who had not been a people
were
a gracious calling of things which are not
as though they were; and this
giving a being to things that were not
proves the almighty power of God. The
nature and power of Abraham's faith are shown. He believed God's testimony
and
looked for the performance of his promise
firmly hoping when the case seemed
hopeless. It is weakness of faith
that makes a man lie poring on the
difficulties in the way of a promise. Abraham took it not for a point that
would admit of argument or debate. Unbelief is at the bottom of all our
staggerings at God's promises. The strength of faith appeared in its victory
over fears. God honours faith; and great faith honours God. It was imputed to
him for righteousness. Faith is a grace that of all others gives glory to God.
Faith clearly is the instrument by which we receive the righteousness of God
the redemption which is by Christ; and that which is the instrument whereby we
take or receive it
cannot be the thing itself
nor can it be the gift thereby
taken and received. Abraham's faith did not justify him by its own merit or
value
but as giving him a part in Christ.
Commentary on Romans 4:23-25
(Read Romans 4:23-25)
The history of Abraham
and of his justification
was
recorded to teach men of after-ages; those especially to whom the gospel was
then made known. It is plain
that we are not justified by the merit of our own
works
but by faith in Jesus Christ and his righteousness; which is the truth
urged in this and the foregoing chapter
as the great spring and foundation of
all comfort. Christ did meritoriously work our justification and salvation by
his death and passion
but the power and perfection thereof
with respect to
us
depend on his resurrection. By his death he paid our debt
in his
resurrection he received our acquittance
Isaiah 53:8. When he was discharged
we
in Him
and together with Him
received the discharge from the guilt and punishment of
all our sins. This last verse is an abridgement or summary of the whole gospel.
── Matthew Henry《Concise Commentary on Romans》
Romans 4
Verse 1
[1] What
shall we say then that Abraham our father
as pertaining to the flesh
hath
found?
That our father Abraham hath found — Acceptance with God.
According to the flesh — That is
by works.
Verse 2
[2] For if Abraham were justified by works
he hath whereof to glory; but not
before God.
The meaning is
If Abraham had been justified
by works
he would have had room to glory. But he had not room to glory.
Therefore he was not justified by works.
Verse 3
[3] For
what saith the scripture? Abraham believed God
and it was counted unto him for
righteousness.
Abraham believed God — That promise of God concerning the numerousness of his seed
Genesis 15:5
7; but especially the promise
concerning Christ
Genesis 12:3
through whom all nations should be
blessed.
And it was imputed to him for righteousness — God accepted him as if he had been altogether righteous. Genesis 15:6.
Verse 4
[4] Now
to him that worketh is the reward not reckoned of grace
but of debt.
Now to him that worketh — All that the law requires
the reward is no favour
but an absolute
debt. These two examples are selected and applied with the utmost judgment and
propriety. Abraham was the most illustrious pattern of piety among the Jewish
patriarchs. David was the most eminent of their kings. If then neither of these
was justified by his own obedience
if they both obtained acceptance with God
not as upright beings who might claim it
but as sinful creatures who must
implore it
the consequence is glaring It is such as must strike every
attentive understanding
and must affect every individual person.
Verse 5
[5] But to him that worketh not
but believeth on him that justifieth the
ungodly
his faith is counted for righteousness.
But to him that worketh not — It being impossible he should without faith.
But believeth
his faith is imputed to him
for righteousness — Therefore God's affirming of Abraham
that
faith was imputed to him for righteousness
plainly shows that he worked not;
or
in other words
that he was not justified by works
but by faith only.
Hence we see plainly how groundless that opinion is
that holiness or
sanctification is previous to our justification. For the sinner
being first
convinced of his sin and danger by the Spirit of God
stands trembling before
the awful tribunal of divine justice ; and has nothing to plead
but his own
guilt
and the merits of a Mediator. Christ here interposes; justice is
satisfied; the sin is remitted
and pardon is applied to the soul
by a divine
faith wrought by the Holy Ghost
who then begins the great work of inward
sanctification. Thus God justifies the ungodly
and yet remains just
and true
to all his attributes! But let none hence presume to "continue in
sin;" for to the impenitent
God "is a consuming fire." On him
that justifieth the ungodly - If a man could possibly be made holy before he
was justified
it would entirely set his justification aside; seeing he could
not
in the very nature of the thing
be justified if he were not
at that very
time
ungodly.
Verse 6
[6] Even
as David also describeth the blessedness of the man
unto whom God imputeth
righteousness without works
So David also —
David is fitly introduced after Abraham
because be also received and delivered
down the promise.
Affirmeth — A
man is justified by faith alone
and not by works. Without works-That is
without regard to any former good works supposed to have been done by him.
Verse 7
[7]
Saying
Blessed are they whose iniquities are forgiven
and whose sins are
covered.
Happy are they whose sins are covered — With the veil of divine mercy. If there be indeed such a thing as
happiness on earth
it is the portion of that man whose iniquities are
forgiven
and who enjoys the manifestation of that pardon. Well may he endure
all the afflictions of life with cheerfulness
and look upon death with
comfort. O let us not contend against it
but earnestly pray that this
happiness may be ours! Psalms 32:1
2.
Verse 9
[9]
Cometh this blessedness then upon the circumcision only
or upon the
uncircumcision also? for we say that faith was reckoned to Abraham for
righteousness.
This happiness —
Mentioned by Abraham and David.
On the circumcision —
Those that are circumcised only.
Faith was imputed to Abraham for
righteousness — This is fully consistent with our being
justified
that is
pardoned and accepted by God upon our believing
for the
sake of what Christ hath done and suffered. For though this
and this alone
be
the meritorious cause of our acceptance with God
yet faith may be said to be
"imputed to us for righteousness
" as it is the sole condition of our
acceptance. We may observe here
forgiveness
not imputing sin
and imputing
righteousness
are all one.
Verse 10
[10] How
was it then reckoned? when he was in circumcision
or in uncircumcision? Not in
circumcision
but in uncircumcision.
Not in circumcision —
Not after he was circumcised; for he was justified before Ishmael was born
Genesis 15:1-21; but he was not circumcised till
Ishmael was thirteen years old
Genesis 17:25.
Verse 11
[11] And
he received the sign of circumcision
a seal of the righteousness of the faith
which he had yet being uncircumcised: that he might be the father of all them
that believe
though they be not circumcised; that righteousness might be
imputed unto them also:
And —
After he was justified.
He received the sign of circumcision — Circumcision
which was a sign or token of his being in covenant with
God.
A seal — An
assurance on God's part
that he accounted him righteous
upon his believing
before he was circumcised.
Who believe in uncircumcision — That is
though they are not circumcised.
Verse 12
[12] And
the father of circumcision to them who are not of the circumcision only
but
who also walk in the steps of that faith of our father Abraham
which he had
being yet uncircumcised.
And the father of the circumcision — Of those who are circumcised
and believe as Abraham did. To those who
believe not
Abraham is not a father
neither are they his seed.
Verse 13
[13] For
the promise
that he should be the heir of the world
was not to Abraham
or to
his seed
through the law
but through the righteousness of faith.
The promise
that he should be the heir of
the world — Is the same as that he should be "the
father of all nations
" namely
of those in all nations who receive the
blessing. The whole world was promised to him and them conjointly. Christ is
the heir of the world
and of all things; and so are all Abraham's seed
all
that believe in him with the faith of Abraham
Verse 14
[14] For
if they which are of the law be heirs
faith is made void
and the promise made
of none effect:
If they only who are of the law — Who have kept the whole law.
Are heirs
faith is made void — No blessing being to be obtained by it; and so the promise is of no
effect.
Verse 15
[15]
Because the law worketh wrath: for where no law is
there is no transgression.
Because the law —
Considered apart from that grace
which though it was in fact mingled with it
yet is no part of the legal dispensation
is so difficult
and we so weak and
sinful
that
instead of bringing us a blessing
it only worketh wrath; it
becomes to us an occasion of wrath
and exposes us to punishment as
transgressors. Where there is no law in force
there can be no transgression of
it.
Verse 16
[16]
Therefore it is of faith
that it might be by grace; to the end the promise
might 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
Therefore it —
The blessing.
Is of faith
that it might be of grace — That it might appear to flow from the free love of God
and that the
promise might be firm
sure
and effectual
to all the spiritual seed of
Abraham; not only Jews
but gentiles also
if they follow his faith.
Verse 17
[17] (As
it is written
I have made thee a father of many nations
) before him whom he
believed
even God
who quickeneth the dead
and calleth those things which be
not as though they were.
Before God —
Though before men nothing of this appeared
those nations being then unborn.
As quickening the dead — The dead are not dead to him and even the things that are not
are
before God.
And calling the things that are not — Summoning them to rise into being
and appear before him. The seed of
Abraham did not then exist; yet God said
"So shall thy seed be." A
man can say to his servant actually existing
Do this; and he doeth it: but God
saith to the light
while it does not exist
Go forth; and it goeth. Genesis 17:5.
Verse 18-21
[18] Who
against hope believed in hope
that he might become the father of many nations
according to that which was spoken
So shall thy seed be. [19] And
being not weak in faith
he considered not his own body now dead
when he was
about an hundred years old
neither yet the deadness of Sara's womb: [20] He
staggered not at the promise of God through unbelief; but was strong in faith
giving glory to God; [21] And being fully persuaded that
what he had
promised
he was able also to perform.
The Apostle shows the power and excellence of
that faith to which he ascribes justification.
Who against hope —
Against all probability
believed and hoped in the promise. The same thing is
apprehended both by faith and hope; by faith
as a thing which God has spoken;
by hope
as a good thing which God has promised to us.
So shall thy seed be — Both natural and spiritual
as the stars of heaven for multitude. Genesis 15:5.
Verse 23
[23] Now
it was not written for his sake alone
that it was imputed to him;
On his account only — To
do personal honour to him.
Verse 24
[24] But
for us also
to whom it shall be imputed
if we believe on him that raised up
Jesus our Lord from the dead;
But on ours also — To
establish us in seeking justification by faith
and not by works; and to afford
a full answer to those who say that
" to be justified by works means
only
by Judaism; to be justified by faith means
by embracing Christianity
that is
the system of doctrines so called." Sure it is that Abraham could
not in this sense be justified either by faith or by works; and equally sure
that David (taking the words thus) was justified by works
and not by faith.
Who raised up Jesus from the dead — As he did in a manner both Abraham and Sarah.
If we believe on him who raised up Jesus — God the Father therefore is the proper object of justifying faith. It is
observable
that St. Paul here
in speaking both of our faith and of the faith
of Abraham
puts a part for the whole. And he mentions that part
with regard
to Abraham
which would naturally affect the Jews most.
Verse 25
[25] Who
was delivered for our offences
and was raised again for our justification.
Who was delivered — To
death.
For our offences — As
an atonement for them.
And raised for our justification — To empower us to receive that atonement by faith.
── John Wesley《Explanatory Notes on Romans》
Chapter 4. Abraham
By Grace
Not by Works
I. The Example
of Righteousness by Faith
II. Not by
Observing the Law
III. The Faith
of Abraham
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Four General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand how Abraham was justified in God's sight 2) To see that the "righteousness" God imputes to man is actually justification (i.e.
forgiveness) 3) To comprehend the nature of justifying faith by considering the example of Abraham SUMMARY
Now that he has declared that God's righteousness is to be found in asystem involving justification by faith and not by keeping the works of any law
Paul proceeds to provide evidence by referring to Abraham's example. In considering the justification of Abraham
Paul quotesGenesis 15:6 where it is stated that Abraham's faith was accounted to
him for righteousness (1-3). Abraham trusted in God
not in his ownworks
and through such faith experienced the righteousness(forgiveness) expressed by David in Psalms 31:1
2 (4-8). To demonstrate further that God's righteousness by faith is offered to both Jew and Gentile
Paul again appeals to the example of Abraham. He reminds them that Abraham's faith was accounted for righteousness prior to receiving circumcision
which was in itself a seal of therighteousness of the faith he had while uncircumcised. Thus Abrahamserves as a father of all who believe
whether circumcised or not(9-12). Paul then reminds them that the promise that Abraham was to be "a father of many nations" was given in light of his faith
not through some law
so that the promise might be according to grace and sure tothose who have the same kind of faith as Abraham (13-17). Finally
the nature of Abraham's obedient faith is illustrated (18-22)
with the explanation it was preserved to reassure us that we who have the same kind faith in God who raised Jesus will find our faithaccounted for righteousness in the same way (23-25). OUTLINE
I. JUSTIFICATION OF ABRAHAM AS AN EXAMPLE (1-8)
A. HOW ABRAHAM WAS JUSTIFIED (1-5) 1. If by works
then he could boast (1-2) 2. The Scriptures reveal it was by his faith in God (3) a. One who trusts in works
seeks God's debt
not His grace (4) b. But when one trusts in God to justify him
such faith is counted for righteousness (5) B. THE TESTIMONY OF DAVID (6-8) 1. Even David spoke of God imputing righteousness apart from works (6) 2. Blessed are those against whom God does not impute sins (7-8) II. RIGHTEOUSNESS BY FAITH AVAILABLE TO ALL BELIEVERS (9-25)
A. BECAUSE ABRAHAM WAS JUSTIFIED BEFORE CIRCUMCISION (9-12) 1. His faith was counted for righteousness before he was circumcised (9-10) 2. Circumcision was a seal of the righteousness he had while uncircumcised (11a ) 3. Thus he became the father of all who have the same kind of faith
both circumcised and uncircumcised (11b-12) B. BECAUSE THE PROMISE TO ABRAHAM WAS GRANTED THROUGH FAITH (13-25) 1. The promise to be the heir of the world given in view of his faith (13) 2. It was not given through law (14-15) 3. But in light of faith
according to grace
to assure that all who are of the same faith as Abraham might be heirs of the promise (16-17) 4. The kind of obedient faith illustrated by Abraham (18-22) 5. Abraham's justification by faith assures that we who believe in Him who raised Jesus from the dead shall find justification (23-25) WORDS TO PONDER
impute - "to reckon take into account or metaphorically to put down
to a person's account" righteousness - as used in this chapter the idea seems to be akin that
of "justification"
where one is declared "not guilty" (see Romans 4:5-8) REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- Justification Of Abraham As An Example (1-8) - Righteousness By Faith Available To All Believers (9-25) 2) How did Abraham attain righteousness? (3-5)
- By believing in God to justify the ungodly (and not in his own works) 3) How does David describe the righteousness which is imputed to man?(6-8)
- In the sense that man's sins are not counted against him 4) How is Abraham the father of the uncircumcised who possess faith?(9-11)
- By his being justified by faith prior to his circumcision 5) Based upon what was the promise made to Abraham? (13)
- The righteousness of faith 6) How did Abraham demonstrate his faith? (19-21)
- By fathering Isaac 7) For whose sake was the example of Abraham's faith written? (23-24)
- Those who believe that God raised Jesus from the dead
－－《Executable
Outlines》
The Steps of Abraham’s Faith (v.12)
Observe that it does not say—‘who walk in the steps of
our father Abraham’
for sometimes he took false and wrong steps
but ’who walk
in the steps of that Faith of our father Abraham’ see Heb. 13:7
1 Step number One—Leaving all for God Gen.12:5; Heb. 11:8
2 Step number two—Leaving all with God Gen. 13:9
14
3 Step number tree—Finding all in God Gen. 15:1
4 Step number four—Yielding all to God gen. 22:16
Abraham
By
Grace
Not
by Works
I.
The
Example of Righteousness by Faith
1.
Credit
as Righteousness by Believing in God
2.
Never
Count Against Him
3.
Blessed
are the Righteous
II.Not by Observing the Law
1.
Before
Circumcision
2.
A
Seal of Faith
3.
Become
Heirs
III.
The
Faith of Abraham
1.
The
Object of Faith
2.
The
Principle of Faith
3.
The
Expansion of Faith
－－ Chih-Hsin
Chang《An Outline of The New Testament》