Content of the fourth chapter: The Apostle shows from the example of Abraham that faith is necessary for salvation and that the Old Testament (Mosaic) Law was not sufficient for salvation.
Abraham Justified by Faith What shall we say then that Abraham our father, as 'pertaining to the flesh, hath found? For if Abraham were justified hy works, he hath whereof to glory; hut not before God. For what saith the scripture? Abraham believed God, and it was counted to him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justipeth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 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 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.
. . . hath found? (4:1). What shall we say then that Abraham Here the chapter refutes the unbelieving, arrogant Jews who tried to be justified by works. They labored under the delusion that their father Abraham was pictured to them as an example of 82 Commentary on Romans work-righteousness. He therefore shows that Abraham was justified solely by faith without works.
Our father, as pertaining to the flesh (4:1). Inasmuch as Abraham was their (the Jews') father according to the flesh, he
"found" nothing, just as also we find nothing (according to the fleshy, but only so do we find as Abraham becomes our father by faith.
Abraham "believed God (4:3). This must be understood in the sense that Abraham was always ready to believe God. He steadfastly believed God. This fact we learn from Genesis chapters 12 and 13, where we are told that Abraham believed God who called and commanded him to leave his country and go into a strange land. Again he believed God when, according to Genesis 22: Iff., he was commanded to slay his son Isaac, and so forth. Whatever he did, he did by faith as the Apostle declares in Hebrews 11:8-10.
So also what is stated in our text (v. 3) is said of Abraham's faith in general, and not merely with regard to the one promise recorded in Genesis 15:4-6. To believe God means to trust Him always and everywhere.
To him that worketh is the reward not reckoned of grace, hut of debt (4:4). The Apostle here explains the quoted passage
(Gen. 15:4-6) to conclude and prove from it that justification is by faith and not by works. This he does first of all by explaining the meaning of the words "it was counted unto him for righteousness." These words explain that God receives (sinners) by grace and not because of their works.
To him that worketh not, but believeth in him that justifieth the ungodly (4:5). He who works properly receives a reward; but he receives the reward of debt, and not of grace. On the other hand, to him who does not rely on his works nor regards them as (necessary for salvation), righteousness is given freely by faith, which relies on God.
Even as David also describeth the blessedness of the man (4:6).
This statement must be joined to the preceding as follows: "His faith is counted for righteousness," in which sense also David acknowledges that salvat'on is granted only to those to whom God counts their faith for righteousness, without works. The phrase
"without works," however, applies only to such works of which Commentary on Romans 83 the doer believes that by them be merits righteousness; in other words, that God regards him as righteous because of his works.
That indeed is not true, for God does not accept the person on account of his works, but He accepts the works on account of the (believing) person. He first accepts the person who believes in Him and then the works flowing from faith. The former, (thi work-righteous), finally regard themselves no longer as sinners; the latter, (the believers), always acknowledge themselves to be sinners.
Blessed are they whose iniquities are forgiven (4:7). Believers inwardly are always sinners; therefore they are always justified from without. The hypocrites, (the work-righteous), on the other hand, are always righteous inwardly; therefore they are always sinners from without. By "inwardly" I mean, as we appear in our own judgment and opinion; by "from without," as we appear before God and His judgment. We are righteous "outside ourselves" when our righteousness does not flow from our works; but is ours alone by divine imputation. Such imputation, however, is not merited by us, nor does it lie with our power, as the prophet says in Hosea 13:9: "O Israel, thou hast destroyed thyself; but in me is thine help." Of ourselves we are always wicked, as the Psalmist says in Psalm 51:3: "My sin is ever before me." But they,
(the work-righteous), say: "My righteousness is ever before me, and blessed are they who do works of righteousness."
The text says: "Blessed are they whose iniquities are forgiven"; that is to say: Blessed are they who by grace are freed from the burden of iniquity, namely, of the actual sins which they have committed. That, however, is not sufficient, unless also their
"sins are covered," that is, unless the radical evil which is in them, (original sin), is not charged to them as sin. That is covered when, though still existing, it is not regarded, considered and imputed by God; as we read: "Blessed is the man to whom the Lord will not impute sin."
. Cometh this blessedness then wpon the circumcision only . .
How was it then reckoned? when he was in circumcision, or in uncircumcision? (4:9, 10). This is a strong argument against the foolish Jews. If their father Abraham, of whom they boast so much, was not justified by circumcision, or by the works of the Law, but before the circumcision and before the giving of the 84 Commentary on Romans
Law, and so was justified by faith, why do they who are his children (desire to) obtain righteousness by circumcision or the works of the Law, without faith? By this they prove themselves to be children of the circumcision, rather than (spiritual) children of Abraham.
He received the sign of circumcision, a seal of the righteousness of the faith (4:11). If the objection is raised that God later commanded circumcision and that indeed for justification, the Apostle replies: No, indeed; circumcision was not instituted for justification, but as a sign of the justification which already had taken place by faith. So today those who are justified by faith are commanded to do good, to circumcise without ceasing their perverse desires and to crucify their flesh with its wicked affections and lusts. By doing this they prove, as by signs, that they have faith and have been justified (by faith).
And tJte father of circumcision to them who are not of the circumcision only, hut who also walk in the steps of that faith of our father Abraham (4:12). These words tell us that Abraham was justified before he was circumcised. Afterwards he received circumcision as a seal (of his justification). All this God did in order that we may know that throughout the world all those who followed Abraham's faith shall be his children. In this way (by faith) also the Jews will become his children, namely, if besides the circumcision of the flesh, they receive also the circumcision of the heart. According to the flesh they already are his children, but they must become also his spiritual children, in order that they may be Abraham's children not only according to the flesh, but also according to the spirit.
The Firm Faith of Abraham For the promise, that he should he the heir of the world, was not to Abraham, or to his seed, through the law, hut through the righteousness of faith. For if they which are of the law he heirs, faith is made void, and the promise made of none effect: hecause the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might he hy grace; to the end the promise might he sure to all the seed; not to that only which is of the law, hut to that also which is of the faith of Abraham; who is father of us all, (As it is written, I have made thee a father of many nations,) before him whom he helieved, even God, who quickeneth the dead and calleth those things which he not as though they
Commentary on Romans 85 were. 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. And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up ]esus our Lord from the dead; who was delivered for our offences, and was raised again for our justification
The promise . . . was not . . . through the law (4:13). HeTe again the Apostle shows that righteousness does not come from the Law, but from faith; for the Law and faith result in the very opposites: the Law in divine wrath and the loss of the promise; faith, however, in grace and the reception of the promise.
For if they which are of the law he heirs, faith is made void (4:14). Here the Apostle shows in another way that faith is made void by those who trust in their being the seed according to the flesh; for if that would suffice to make us righteous and worthy of the promise that we are children according to the flesh, then faith would not be necessary. He who is able to be justified by (his descent according to) the flesh and the Law, is not in need of faith, as they (the ]ews) believe. But now the very opposite is the case: through (trust in) the carnal descent and the works of the Law they are damned. (We are justified only) "through the righteousness of faith" (v. 13). Also the (believing) heathen follow Abraham, as children follow their dear father, for also their seed has been promised to him.
The promise made of none effect (4:14). (That is true), for faith and the promise belong together. If the promise is abrogated, then also faith ceases. Without the promise faith is of none effect; and again, where there is no faith, there the promise fails.
The law worketh wrath. (4:15). This is properly the effect of the Law: it works wrath. That is to say, if it continues to stand
(as it needs must stand), and is not obeyed, then those to whom it is given suffer God's wrath. Yet the Law is not evil, but those are evil to whom it has been given (and who do not obey it).
86 Commentary on Romans Where no law is, there is no transgression (4:15). It is properly the transgression that worketh wrath, but the transgression would not work wrath, were it not for the Law. And the Law gives occasion to sin.
Therefore it is of faith, that it might he hy grace (4:16). It is the spiritual descent, received by faith, which makes us righteous and worthy of the promise. That suffices and does not need the other, (that is, any descent according to the flesh).
1 have made thee a father of many nations (4:17). This the Jews understand in a carnal sense, just as though the descendants of Abraham would take possession of the whole world as their forefathers captured Canaan. But here the Apostle speaks of the spiritual inheritance which is received by faith, He means to say that the whole world, (not merely jews, hut also Gentiles), will follow Abrahams faith, confess him as their spiritual father and receive his Seed (Christ) as their Lord.
Before him (God) whom he helieved (4:17). When God gives a promise and there is no one to believe His divine promise, then
He will neither give any more promises nor fulfill them (that are given). Faith therefore confirms the promise, and the promise requires faith on the part of him to whom it is given. The Apostle says very aptly: If they believe that the promise of the inheritance is not bound to faith, then there is no other promise that is given them (as of salvation hy works or hy the Law). Abraham did not believe God in order that he might become the father of many nations, but he believed God as the One who is true and faithful.
Who quickeneth the dead, and calleth those things which he not as though they were (4:17). These words are an incentive that move us to faith. Abraham might have argued: ''Behold, the inheritance which has been promised to me can be given to me neither now while I live, nor after my death; for my own body now is dead, and if my descendants will obtain the inheritance, then it is not I, but they who will have possession of it. Again, if the inheritance is given to me while I live, then it is not my descendants that will have it." Thus it always appears as if the promises of God contradict one another; and indeed, judged by human wisdom, they are impossible.
Who against hope helieved in hope (4:18). Faith is something Commentary on Romans 87 arduous and difficult. First, it is directed to what a person does not see (Heb. 11:1); indeed, to the very opposite of what one perceives. It seems utterly impossible. Then regarding the divine promise there arises the anguished thought in one's heart that God might change His counsel and do something else. The first pertains to God's power; the second, to His veracity. But behind the divine promise stands God's immutability both as regards His essence and But was strong in faith, giving glory to God (4:20). We read in Numbers 23:19: "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?"
Man often breaks his promise (because he does not have the power to fulfill it, or because he is unstable), even if such breach of promise goes counter to his will. Man often cannot do what he has promised, because something intervenes which prevents it, since it lies beyond his power. But that cannot happen to God.
He who believes God, glorifies God; conversely, he who does not believe God, refuses to give glory to Him, as we read in I John
5:10: "He that believeth not God hath made him a liar; because he believeth not the record that God gave of His Son." He who believes God, recognizes Him as true and faithful, and himself as a liar; for he mistrusts his own thinking as false, and trusts the Word of God as being true, though it absolutely contradicts his own reasoning. St. Augustine says that God is glorified through faith, hope and love. According to a common saying, God is directly insulted by three sins: unbelief, despair and hatred.
Who was delivered for our offences (4:25). Christ's death is the death of sin, and His resurrection is the raising up of righteousness. For by His death Christ has atoned for our sins, and through His resurrection He has procured for us righteousness.
Christ's death does not merely signify, but has effected the remission of our sins. Christ's resurrection is not merely the pledge of our righteousness, but also its cause.