rom_rom4
THE RIGHTEOUSNESS OF FAITH
ROMANS 4:1-25
Here in chapter 4, Paul explains the meaning of the righteousness of faith. This is the second subdivision of Paul’s explanation of justification through faith which began at chapter 3, verse 21 and will continue unto the middle of chapter 5, verse 11. This explanation of the righteousness of faith is subdivided into four sections:
(1) righteousness is reckoned to faith, not to works (4:1-8),
(2) righteousness is reckoned to faith, apart from circumcision (4:9-12),
(3) righteousness is reckoned to faith, not through the law (4:13-22),
(4) righteousness is reckoned also to us who have faith in Him who raised Jesus from the dead (4:23-25).
ROMANS 4:1-8
In this section (4:1-8), Paul explains that righteousness is reckoned to faith, not to works. He uses Abraham (4:1-5) and David ( 4:6-8) to prove this point.
1. What then shall we say that Abraham, our forefather according to the flesh, has found? 2. For if Abraham was justified by works, he has grounds for boasting; but not with God. 3. For what does the scriptures say? “And Abraham believed God, and it was reckoned unto him for righteousness.” 4. Now to him who works, the reward is not reckoned according to grace, but according to debt. 5. But to him who works not, but believes upon him who set right the ungodly, his faith is reckoned for righteousness, 6. even as David pronounces the blessedness of the man, unto whom God reckons righteousness apart from works: 7. “Blessed are they whose iniquities are forgiven, and whose sins are covered. 8. Blessed is the man to whom the Lord will not reckon sin.”
4:1. What then shall we say that Abraham, our forefather according to the flesh, has found?
With this verse, Paul begins his explanation of the righteousness of faith. It will continue through the end of the chapter. In this verse, Paul asks a question to focus the reader’s attention on Abraham. “What then shall we say the Abraham,…, has found?” The reference to Abraham as “our forefather according to the flesh” indicates that he is addressing Jewish readers.
4:2. For if Abraham was justified by works, he has grounds for boasting; but not with God.
In this verse, Paul eliminates that answer to the question in verse one that Abraham was justified by works. Paul argues, “For if Abraham was justified by works, he has something to boast about; but not with God.” Since with God no flesh is justified by the works of the law ( Rom. 3:20, 28), Abraham could not be justified by works and hence has nothing to boast about. The clause “but not with God” does not refer to boasting but to justifying by works. By this clause, Paul is denying the assumption of the argument. Not only did Abraham not have the law and therefore could not be justified by the works of the law, but God does not justify by meritorious works. This is the key to Paul’s opposition to justification by works: God is not that kind of God who justifies by works. “But not with God.”
4:3. For what does the scriptures say? “And Abraham believed God, and it was reckoned unto him for righteousness.”
In this verse, Paul asks a question which lead to the Old Testament scripture which will prove his point that Abraham was not justified by works, but just exactly the opposite: Abraham was justified through faith. “For what does the Scriptures say?” This settles the matter for Paul. It is not what “we say” (verse one), but what does the Scriptures say that ultimately matters. For the Scripture records what God says. “And Abraham believed God, and it (faith) was reckoned unto him for righteousness” (Gen. 15:6). That the “it” refers to faith see the end of verses five and nine.
4:4. Now to him who works, the reward is not reckoned according to grace, but according to debt.
In this verse and the next, Paul clearly defines the difference between works and faith. In this verse, he defines what works are: “Now to him who works, the reward is not reckoned according to grace, but according to debt.” This statement makes clear what Paul means by works; works is not just any human action, but meritorious human action. The reward is earned or merited by the human action. And the reward is not reckoned as a gift, but as a debt, because it has been earned. Paul here links “works” and “debt” together; this is what meritorious works means: an obligation must be paid. By implication Paul also links “faith” and “grace” together.
4:5. But to him who works not, but believes upon him who set right the ungodly, his faith is reckoned for righteousness,
In this verse, Paul continues to define the difference between works and faith begun in the previous verse. There he defined works; here he defines faith. “But to him who does not work, but believes on Him who set right the ungodly, his faith is reckoned for righteousness.”
Paul first excludes works from faith. Then he defines faith according to its object: “Him who set right the ungodly.” This phrase has caused much discussion as to its meaning. Because justification has been understood as a legal or forensic term, the phrase “to justify the ungodly” should mean to condemn the ungodly because of his sins. But that does not fit the context. But if justification is understood, not as a legal or forensic term, but as a synonym for salvation as in the Old Testament, the difficulty is removed and Paul means here by this phrase “to save the ungodly.” God saves the ungodly by putting the ungodly into right relationship with himself, and the ungodly who believes is set right with God through his faith. Then he is no longer ungodly but righteous, “his faith being reckoned as righteousness.” Paul is not here talking about righteousness as a ethical quality or merit, but as a right relationship to God; and faith is right relationship to God. The righteousness of faith is not a legal fiction nor merit place to the account of the believer, but a real, right relationship to God because faith really relates the one who has faith to God. The Greek word logizomai, here translated “reckon,” does not mean “to place to one’s account” (this is the meaning of the Greek word ellogeo; Rom. 5:13; Philemon 18), but means “to consider, count as true, look upon as” ( Rom. 6:11). Faith is not the condition or occasion of justification through faith but actualization of justification through faith. He who has faith is actually in right relationship with God.
4:6-8.
6. even as David pronounces the blessedness of the man, unto whom God reckons righteousness apart from works: 7. “Blessed are they whose iniquities are forgiven, and whose sins are covered. 8. Blessed is the man to whom the Lord will not reckon sin.”
Now Paul uses David to prove his point that God reckons righteousness apart from works. He says that “David pronounces the blessedness of the man, unto whom God reckons righteousness apart from works.” He goes on in verses 7 and 8 to quote a verse and half from Psalms 32:1-2a. Neither of these verses from the Psalms uses the words “righteousness” or “works,” but does use the word “reckon.” But Paul selected this passage of Scripture according to well-known rabbinical principle of interpretation called technically gezerah shawah, that allows two passages of Scripture to explain each other if the same word occurs in each passage. Since Gen. 15:6 and Psa. 32:1-2a both use the word “reckon,” they can be used to explain each other. Thus “not to reckon sin” can be taken as equivalent to “faith reckon as righteousness.” Thus “faith reckon as righteousness” is also equivalent to the forgiveness of iniquities (lawlessnesses) and the covering of sins, as these are equivalent to “not reckoning sin.” Since the forgiveness of sins is reckon according to grace, and not according to debt (for if it was reckoned according to debt, they would be punished, not forgiven), this “not reckoning of sin” is apart from works. Thus, Paul argues that David teaches that God reckons righteousness apart from works.
ROMANS 4:9-12
Having eliminated works from the righteousness of faith ( 4:1-8), Paul now turns to the problem of circumcision. In the next four verses, Paul argues that the righteousness reckoned to faith, is apart from circumcision.
9. Is this blessedness then pronounced upon the circumcision, or upon the uncircumcision also? For we say, To Abraham his faith was reckoned for righteousness. 10. How then was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision; 11. and he received the sign of circumcision, a seal of the righteousness of faith, while he was in uncircumcision: that he might be the father of all them who believe while uncircumcised, that righteousness might be reckoned unto them; 12. and the father of the circumcision to them who not only are of the circumcision, but who also walk in the steps of the faith of our father Abraham which he had while uncircumcision.
4:9. Is this blessedness then pronounced upon the circumcision, or upon the uncircumcision also? For we say, To Abraham his faith was reckoned for righteousness.
In this verse, Paul turns to the problem of circumcision by asking a question. He frames the question in terms of David’s pronouncement of blessedness. “Is this blessedness pronounced upon the circumcision, or upon the uncircumcision also?” Suddenly Paul realizes that that is not the best way to put the question, since David was already circumcised and the case of David would not allow him to answer the question about the uncircumcised. So Paul switches back to the case of Abraham. “For we say, To Abraham his faith was reckoned for righteousness.”
4:10. How then was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision;
In this verse, Paul referring to the case of Abraham again asks the question: “How then was it reckoned?” Then to make his question more specific, he asks “in circumcision, or in uncircumcision?” Then he answers the question, “Not in circumcision but uncircumcision.” Anybody acquainted with the story of Abraham in the book of Genesis, knows that the statement about “Abraham’s faith being reckoned as righteousness” is in chapter 15 of Genesis and the story about Abraham’s circumcision is in chapter 17 of Genesis, after the events in chapter 15 of Genesis. Paul appeals to the chronological order of events recorded in Genesis to prove his point that faith is reckoned as righteousness apart from circumcision.
4:11. and he received the sign of circumcision, a seal of the righteousness of faith, while he was in uncircumcision: that he might be the father of all them who believe while uncircumcised, that righteousness might be reckoned unto them;
But Paul has another part to his argument which shows the true place of circumcision and corrects the distortion of the meaning of circumcision current among the Jews. He explains that Abraham received the sign of circumcision as “a seal of the righteousness of faith.” Here Paul is referring to the covenant that God made with Abraham after God reckoned Abraham’s faith as righteousness (Gen. 15:17). Circumcision was the sign of that covenant (Gen. 17:10-13). Paul asserts that that sign is also a seal, “a seal of the righteousness of faith.” But Paul goes further. Abraham’s faith was reckoned as righteousness when he was uncircumcised, “so that he might be the father of all them who believe though uncircumcised that righteousness should be reckoned to them.”
4:12. and the father of the circumcision to them who not only are of the circumcision, but who also walk in the steps of the faith of our father Abraham which he had while uncircumcision.
In this verse, Paul extends the Abraham’s fatherhood of believers to the circumcised who also have faith like Abraham, “who also walk in the steps of the faith of our Father Abraham, which [faith] he had while uncircumcised.”
ROMANS 4:13-22
Now having eliminated works ( 4:1-8) and circumcision ( 4:9-12) from the righteousness of faith, Paul now turns to the problem of the law. In the next ten verses Paul argues that the righteousness reckoned to faith, is apart from the law.
13. For not through the law was the promise to Abraham or to his seed that he should be heir of the world but through the righteousness of faith. 14. For if they who are of the law are heirs, faith is void and the promise is nullified: 15. for the law works wrath; but where there is no law neither is there transgression. 16. For this reason it is of faith, in order that it may be according to grace; so that the promise may be sure to all the seed; not to those who are of the law only but really to those who are of the faith of Abraham, who is the father of us all, 17. as it has been written, “A father of many nations I have appointed you,” before God whom he believed, who makes alive the dead, and calls the things that are not as being; 18. who beyond hope believed on hope, that he might become a father of many nations, according to that which had been spoken, “So shall thy seed be.” 19. And without being weakened in faith he considered his own body having died, being about a hundred years old, and the deadness of Sarah’s womb; 20. but he did not doubt through unbelief with reference to the promise of God but was empowered through faith, giving glory to God, 21. and being fully persuaded that what he had promised, he was able also to do. 22. Wherefore also it was reckoned to him for righteousness.
4:13. For not through the law was the promise to Abraham or to his seed that he should be heir of the world but through the righteousness of faith.
In this verse, Paul introduces the concept of the promise, which he has not used before in this letter. What is the content of that promise? According this verse, Paul’s answer would be that Abraham and his seed should be “heir of the world.” The promise in this form is not exactly found anywhere in the Old Testament. But according the traditional exposition by Jewish theology the promise to Abraham was interpreted this way. Paul accepts this interpretation but gives it a different meaning in verses 17 through 18. But first in verses 13 through 16 Paul has another task: to show that the promise was not through the law, but through the righteousness of faith.
4:14. For if they who are of the law are heirs, faith is void and the promise is nullified:
In this verse, Paul begins his argument by first showing that if those who are of the law are heirs, then the promise is canceled and faith upon which the promise rests made empty. He links faith to the promise, because the promise rests on trust in the one making the promise.
4:15. for the law works wrath; but where there is no law neither is there transgression.
In this verse, Paul begins to explain why the inheritance is not through the law. “For the law works wrath.” Paul has already shown this in chapter 2 and 3. The function of the law is the knowledge of sin ( Rom. 3:20). And sin causes wrath ( Rom. 1:18). Since the transgression of the law is sin, the law works wrath. The last part of this verse has perplexed many expositors. It seems to them irrelevant and parenthetical to Paul’s main thought. But it is not; it is an important step in Paul’s explanation. The promise was given, not only before the law (430 years before, Gal. 3:17), but when there was no law. “But where there is no law neither is there transgression” and if no transgression, law does not work wrath. But since wrath is the opposite of grace, the promise which is according to grace would be nullified, cancelled, and inoperative (katargeo) if the inheritance was through the law. And since the transgression of law is the opposite of the righteousness of faith, faith would be empty or ineffective (kenoo) if the inheritance was through the law. The source of the expositors’ difficulty here is their definition of sin as a transgression of the law; that is, sin is equivalent to transgression of the law. On the basis of this definition of sin, they argue that since all men have sinned, all men are and always have been under law, even Abraham. Thus Paul’s statement appears irrelevant. But Paul would not have defined sin in terms of the law, but in terms of God ( Rom. 1:18-31) and faith ( Rom. 14:23). Therefore, for Paul, man did sin even when there was no law ( Rom. 5:13-14).
4:16. For this reason it is of faith, in order that it may be according to grace; so that the promise may be sure to all the seed; not to those who are of the law only but really to those who are of the faith of Abraham, who is the father of us all,
In this verse, Paul finishes his explanation that the inheritance is not through the law. “For this reason it [the promise] is of faith.” For what reason? Because the law works wrath, and the promise is of faith. The transgression of the law brings wrath. This means that those who are of the law could never receive the inheritance. The law was an inadequate and wrong basis for the inheritance; the inheritance would never be sure or firm. The inheritance must have a better and true basis and that basis is faith. Why faith? “In order that it [the promise] may be according to grace.” This is the real basis of inheritance, God and His grace. Then the promise would be sure, firm, and guaranteed. The law was an inadequate basis, because it was based on man’s action and those actions usually came up sinful. And God’s reaction to man’s sin was wrath, his opposition to man’s sin ( Rom. 1:18). The promise was not only a more adequate basis but the only sure basis for inheritance, because it was based on God and His grace. The promise depended, not upon man’s action, but upon what God said He would do. And God is faithful; he always keeps His promises. Man’s part is to believe those promises and rely on the faithfulness of God to keep His promises. The promise means grace instead of wrath, faith instead of transgression. As consequence, the promise of inheritance was “sure to all the seed, not to those of the law only, but really to those of the faith of Abraham.” Paul is not here distinguishing between two classes of people, Jews and Gentiles, but is excluding those who are of the law only, and including all those of the faith of Abraham. He is excluding the law from having any part in the inheritance as he says in verse 13. Only those who are of faith are the seed of Abraham, “who is the father of us all,” of those who have faith like Abraham.
4:17. as it has been written, “A father of many nations I have appointed you,” before God whom he believed, who makes alive the dead, and calls the things that are not as being;
To show that it was God’s intention that Abraham should be the father of all who have faith, Paul in this verse cites God’s word to Abraham, recorded in Gen. 17:5, when God made His covenant with him and changed his name from “Abram” (exalted father) to “Abraham” (father of a multitude). “A father of many nations I have appointed you.” Paul sees in those believing Gentiles the fulfillment of this promise. Abraham was the father of all who believe “before the God whom he believed.” In the last part of this verse, Paul switches from talking about Abraham’s faith to the object of that faith, God. Paul characterizes God as
(1) making alive the dead, and
(2) calling that which is not as being. In the light of what he says in verse 19, Paul is probably referring to God making alive Abraham’s body and Sarah’s womb which were as good as dead. And in the light of what he says in the next verse Paul is also probably referring to God as calling into being the descendants (your seed) of Abraham that did not yet exists. This is not a general philosophical definition of God but a reference to what God said he would do: “So shall your seed be.”
4:18. who beyond hope believed on hope, that he might become a father of many nations, according to that which had been spoken, “So shall thy seed be.”
In the next four verses, Paul describes Abraham’s faith. In this verse, Paul describes the hope aspect of Abraham’s faith. Faith not only rests in what God has done, but in what He says He will do. Faith has a future aspect in that it accepts as certain before it is fulfilled what God has promised. Paul’s statement here about hope and in the previous verse about calling into being that which is not, reminds one of the definition of faith in Heb. 11:1: “Faith is the reality of things hoped for, and the conviction of things not seen.” Paul says concerning Abraham’s faith that it was both contrary to hope (as far as what man could do) and rested on hope (as far as what God could do). Then Paul says what that hope was: “that he might become the father of many nations.” This clause should be taken as a purpose clause “that he might become”, not as a result clause (“so that he might become”). Then Paul gives the ground or basis that hope, God’s word: “So shall your seed be.”
4:19. And without being weakened in faith he considered his own body having died, being about a hundred years old, and the deadness of Sarah’s womb;
In this verse, Paul continues his description of Abraham’s faith. His faith was not weakened by consideration of his and his wife’s bodies. His body was as good as dead, being about a hundred old. And Sarah’s womb was dead, she being about ninety (Gen. 17:17).
4:20. but he did not doubt through unbelief with reference to the promise of God but was empowered through faith, giving glory to God,
In this verse, Paul continues his description of Abraham’s faith. Abraham “did not decide to doubt the promise of God, but grew strong in faith as he gave glory to God.” Here in this verse, Paul gives two sides of faith:
(1) negatively, it does not doubt, but
(2) positively, it grows stronger as it gives glory to God. That is, faith draws strength from its object, as it considers Him who has given the promise. The Greek word “doxa” (glory) comes the Greek verb “dokew” (to suppose, think, esteem). Thus doxa basically means “opinion, estimation.” In the N.T., it always means a good opinion, hence high reputation, honor, praise, glory. Thus to give glory to God is to express one’s high opinion, estimation of God.
4:21. and being fully persuaded that what he had promised, he was able also to do.
In this verse, Paul finishes his description of Abraham’s faith. Here he describes the inner nature of Abraham’s faith. He was “fully persuaded that what God had promised, He was able to do.” Faith is trust in a person, not simply holding certain beliefs about the person. True, trust will express itself in belief; but faith is more than just belief that something true. In Abraham’s case, his faith in God was such that he was fully persuaded that God could do what He had promised, despite its impossibly from the human point of view. It was not faith in the impossible, but God who could do the impossible (Matt. 17:20; 19:26; Mark 9:23; 10:27).
4:22. Wherefore also it was reckoned to him for righteousness.
In this verse, Paul draws the inference from his description of Abraham’s faith: “Wherefore it [his faith] was reckoned to be righteousness.” This is the kind of faith that God reckons as righteousness. Because Abraham’s faith was that kind of faith, God reckoned his faith as righteousness. And it is really righteousness because it rightly relates him who has this faith to God.
ROMANS 4:23-25
Now in this concluding section of chapter four, Paul applies the righteousness of faith to us who have faith in the God who raised Jesus from the dead.
23. Now it was not written because of him only, that it was reckoned to him, 24. but also because of us, to whom it shall be reckoned, who believe upon him who raised Jesus our Lord out from the dead, 25. who was delivered because of our offenses,
and was raised because of our justification.
In these three verses (4:23-25), Paul applies the statement in Gen. 15:6 about Abraham’s faith to us who have faith in the same God who made alive the bodies of Abraham and Sarah and who raised Jesus from the dead. Our faith in that God shall be reckoned to us as righteousness. When anyone believes God’s word in the Gospel about God raising Jesus from the dead, his faith is reckoned to him for righteousness (Rom. 10: 9 – 10). In the last verse of this chapter ( verse 25), Paul sums up the meaning of the death and resurrection of Jesus. Concerning his death he says that Jesus “was delivered up (put to death) because of our offenses.” Paul earlier used two words to state the significance of the death of Jesus: redemption and propitiation ( Rom. 3:24 – 25). His death is our redemption, delivering us from the slavery of sin, and our propitiation, turning away God’s wrath against our sin. Both of these aspects of salvation is included in Paul’s statement here that he “was delivered up because of our offenses.” Concerning the resurrection of Jesus, Paul says that he “was raised because of our justification.” In light of what Paul says in verse 24 that righteousness is reckoned to us “who believe upon him who raised Jesus our Lord out from the dead”, Paul’s meaning here in verse 25 may only be that justification is simply God reckoning our faith as righteousness because we believe that God raised Jesus from the dead. But in light of what Paul has already said in verse 17 about God making alive the dead, he may be referring not only the physical resurrection of Jesus from the dead, but to our spiritual resurrection with Christ from the dead when we believed on Jesus ( Rom. 6:11-13; Eph. 2:4-5; Col. 3:1-4; John 5:24). Thus justification as the act of God setting or putting us into right relationship with Himself is entering into life or fellowship with God, so to reign in life through Christ ( Rom. 5:17). Thus justification is “justification of life” ( Rom. 5:18). Therefore, the reason for the resurrection of Jesus is our justification, our being put into right relationship with God which is life. Justification is the act of God raising us from the dead through the resurrection of Jesus, making us alive with Him. Justification is not the imputation of the righteousness or merits of Christ to our account when we believe in Christ, but is that act of God making us alive with Christ so that we are in right relationship with God. To believe in God who raised Jesus from the dead is to be alive to God and God reckons that faith as righteousness because it is our side of the right relationship with God. The righteousness of God is God’s side of the right relationship to Him when He puts or sets us right with Himself and the righteousness of faith is our side of the right relationship with God, because the act of faith is our act of entering into this relationship. This is not a forensic or legalistic act; it has nothing to do with merits or imputation of merits to anyone account. This doctrine of the imputation of Christ’s merits is legalistic misunderstanding of justification through faith. And should be discarded from Christian theology as a legalistic distortion of Paul’s teachings. Paul does not use these concepts but rejects them totally. He never uses the phrase “merits or righteousness of Christ.”