Romans 4

Romans 4 emphasizes Abraham's justification by faith, not works. His belief in God's promises, credited as righteousness, illustrates the principle of faith over law for all believers.

Verse 1: What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter?

Paul begins by referring to Abraham, an important figure in Judaism, to discuss what Abraham discovered about being made righteous before God.

Verse 2: If, in fact, Abraham was justified by works, he had something to boast about—but not before God.

Paul argues that if Abraham was justified by his actions, he would have reason to boast. However, his boasting would be irrelevant before God because it suggests that Abraham's justification is based on his works, which is not the case according to Paul.

Verse 3: What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”

Paul quotes Genesis 15:6 to point out that Abraham's faith, not his works, was what made him righteous in God’s eyes. This underscores the principle of justification by faith.

Verse 4: Now to the one who works, wages are not credited as a gift but as an obligation.

Here, Paul contrasts earning wages through work to receiving a gift. If righteousness could be earned through works, it would be an obligation from God, not a gift.

Verse 5: However, to the one who does not work but believes on Him who justifies the ungodly, their faith is credited as righteousness.

This verse highlights the radical nature of the gospel: it's not the righteous or the godly but the ungodly who are justified by faith, showing the sheer grace of God.

Verse 6: David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:

Paul brings in King David's testimony from the Psalms to reinforce his point, illustrating that the blessing of righteousness comes without the need for works.

Verse 7-8: “Blessed are those whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord will never count against them.”

Paul quotes from Psalm 32:1-2, where King David celebrates the blessing of forgiveness and the non-imputation of sin. While it's true that David does not explicitly mention "without works" in the original Psalm, Paul interprets these verses within the larger theological framework he's building about justification by faith apart from works. Let’s break down the implications:

1. Context of Psalm 32
Psalm 32 is a penitential psalm in which David expresses joy over having his sins forgiven by God. David does describe his acknowledgment of his sin to God and God’s subsequent forgiveness, but the focus is on the blessedness of being forgiven, not on the actions (works) David performed to earn this forgiveness.

2. Paul’s Theological Argument
In Romans, Paul is arguing that righteousness before God comes through faith, not through human efforts or adherence to the Law. By referencing David’s celebration of forgiveness, Paul supports his argument that this blessed state of having sins not counted against a person is aligned with the concept of receiving righteousness through faith rather than works.

3. Biblical Doctrine of Grace
The doctrine of grace, central to Paul's teaching, posits that God grants forgiveness and righteousness not based on human merit but as a free gift received through faith. This interpretation of Psalm 32 in Romans 4 serves to highlight the continuity of this theme from the Old Testament to the New Testament.

4. Application to All Believers
Paul extends the principle expressed by David to all believers, emphasizing that just as David spoke of the blessedness of forgiven sin, so too can this blessedness be applied to anyone who puts their faith in Christ. The absence of explicit mention of works in Psalm 32 allows Paul to use these verses to exemplify the grace that forgives sins apart from works.

5. Justification by Faith
By citing this Old Testament reference, Paul illustrates that the principle of being credited righteousness apart from works is not a new concept introduced in Christianity but one that has roots in the very fabric of Jewish understanding of God's mercy and forgiveness.

In summary, Paul uses David's words from Psalm 32 to reinforce his message that righteousness and forgiveness come from God as a gift of grace received through faith, not as a reward for works. This interpretation fits within Paul's broader theological narrative in Romans, emphasizing justification by faith and the continuity of this theme from the Old Testament into the New Covenant established by Christ.

Verse 9: Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that faith was credited to Abraham as righteousness.

Paul questions whether this principle of faith applies only to Jews (the circumcised) or also to Gentiles (the uncircumcised). He suggests that the same faith that justified Abraham can justify all, regardless of circumcision.

Verse 10: Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before!

Paul notes that Abraham was declared righteous before his circumcision. This implies that circumcision is not necessary for justification, which broadens the scope of salvation to include all who have faith.

Verse 11: And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them.

Circumcision is explained as a sign and seal of the righteousness by faith that Abraham already had. This establishes Abraham as the spiritual father of all who believe, not just those who follow Jewish customs.

Verse 12: And he is also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

Abraham is also the father of the circumcised believers, provided they mimic the faith he exhibited before his circumcision. This ties the faith of Jewish believers back to the same faith that justified Abraham.

Verse 13-15: For the promise that he would be heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if those who depend on the law are heirs, faith means nothing and the promise is worthless, because the law brings wrath. And where there is no law there is no transgression.

Paul argues that the promise made to Abraham by God—to be the heir of the world—was based on faith, not on adherence to the law. If the law were the basis for inheritance, then faith would become irrelevant and the promise void. Paul also notes that the law introduces the possibility of transgression, which in turn leads to condemnation. The phrase 'where there is no law there is no transgression' suggests that because the Law was not part of the promise made to Abraham, it does not lead to condemnation through transgression. Therefore, it allows for a direct and unconditional relationship with God, which is precisely why it was excluded from the promise.

Verse 16: Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.

This verse underscores that the promise is obtained through faith to ensure it is a matter of grace, freely given and secure for all who share Abraham's faith, whether they are Jews or Gentiles.

Verse 17-22: As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not. Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him,
“So shall your offspring be.” Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, being fully persuaded that God had the power to do what he had promised. Therefore, it was credited to him as righteousness.

Paul elaborates on the nature of Abraham’s faith, highlighting his trust in God's power even against natural impossibilities, like his and Sarah's old age. This steadfast faith was why righteousness was credited to him.

Verse 23-25: The words “it was credited to him” were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. He was delivered over to death for our sins and was raised to life for our justification.

Paul concludes by connecting the narrative back to the Christians in Rome, asserting that just as Abraham's faith was counted as righteousness, so too is the faith of those who believe in Jesus, whose resurrection ensures our justification.

This detailed examination of Romans 4 shows how Paul uses Abraham’s story to articulate and affirm the principle of justification by faith, not by works, as central to the Christian gospel.