Romans 4:1-25
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
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.
10 How was it then 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 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:
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.
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.
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
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,
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.
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.
22 And therefore it was imputed to him for righteousness.
23 Now it was not written for his sake alone, that it was imputed to him;
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;
25 Who was delivered for our offences, and was raised again for our justification.
CHAPTER 4
1. The Witness of Abraham to Justification. (Romans 4:1 .)
2. As Confirmed also by David. (Romans 4:6 .)
3. Circumcision the Sign of the Covenant. (Romans 4:9 .)
4. Faith in Him Who Raiseth the Dead. (Romans 4:13 .)
Two witnesses are summoned next in whose lives the truth of justification by faith is illustrated. The Jews boasted of Abraham as the father of their nation. “Abraham our father” is still the common phrase used by all orthodox Jews as it was in the days of John the Baptist, as he declared, “Say not within yourselves, We have Abraham to our Father.” How then was Abraham counted righteous before God? Was he justified by keeping the law? That was impossible, for the law was 430 years after Abraham. He was not justified by works. He was a sinner like every other human being. He had no works to justify him. But what saith the Scripture? “Abraham believed God and it was counted unto him for righteousness.” Abraham simply believed God when He gave him a promise (Genesis 15:5) and God said, you have no righteousness, but I take your faith instead of righteousness. Faith was reckoned to him for righteousness. There is then a difference between the righteousness of God in the previous chapter and the righteousness imputed in this chapter. And a blessed statement it is “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is reckoned for righteousness.” Abraham did not work. To him that worketh not, God reckons a reward. And what a reward. What God puts on the side of him, who believeth on Him that justifieth the ungodly, will only be fully known when redeemed sinners are in His presence. “The glory which Thou has given me I have given Them” (John 17:22). This wonderful utterance of our Lord tells us of the great reward in store for him that worketh not, who, as ungodly, believes on Christ, who died for the ungodly. Thus faith is reckoned for righteousness and has its reward of glory through grace. The statement in Galatians 3:6 must be studied in connection with these verses. “Even as Abraham believed God, and it was reckoned to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with believing Abraham.” (In Galatians analyzed and annotated this statement is more fully explained.)
And David is the second witness. David and Abraham are mentioned in the first verse of the New Testament. The covenant God made with Abraham and with David make these two men the leading men of the nation. Now Abraham had no law, but David was under the law. David describeth the blessedness of the man (whosoever he may be) to whom God imputes the righteousness without works. The beautiful 32nd Psalm is quoted. The blessedness of the believer is there described. Iniquities forgiven; sins covered; sin no longer imputed. He does not impute sin, but imputes righteousness. Forgiveness takes the place of sin, and everlasting righteousness has covered the believer's iniquity, hiding it alike from the eyes of Divine glory, and from the conscience of the justified vessel of His grace; and significantly it is stated in that Psalm “for this cause shall every one that is godly pray unto Thee in the time when Thou mayest be found.” This is the way to be godly, confessing ourself a sinner, confessing sin and believing on Him, who justifieth the ungodly.
The question of circumcision is raised again. The Jew boasted in circumcision as placing him into a position of favor and blessing before God. Is this blessedness, justification by faith, sins put away, righteousness imputed, for the circumcision, the Jews, only, or does it come also upon the uncircumcision, the Gentiles? When Abraham was declared righteous he was still in uncircumcision. The historical account in Genesis shows that circumcision followed the declaration “he believed God and it was counted to him for righteousness;” circumcision did not precede his faith which was reckoned to him for righteousness. He was in uncircumcision, practically a Gentile, and circumcision was a sign and seal of the righteousness of faith. All this manifests the wisdom of God. It was divinely arranged so that Abraham “might be the father of all them that believe, though they be not circumcised (Gentiles) 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 the faith of our father Abraham, which he had being uncircumcised.” Here we have the best possible argument that ordinances, or sacraments so called by man, have no part in bestowing salvation upon man. Baptism is called “a sacrament” and ritualistic Christians hold that it is necessary to receive the blessing of forgiveness. Others who do not hold to corrupt ritualism, also teach that Baptism as an ordinance is necessary for salvation. This portion of the Epistle answers completely these unscriptural claims. “For by Grace are ye saved through faith, and that not of yourselves; it is the gift of God. Not of works lest any man should boast” (Ephesians 2:8).
This section is of deep interest and must be carefully studied. While we had the atoning death of Christ so far before us, resurrection is now brought to the foreground as another important fact of the Gospel. The faith of Abraham is defined. How did he believe? When the promise was given that he should have a son and numerous offspring (Genesis 15:4), he believed God, who quickeneth the dead (resurrection) and calleth those things which be not as though they were. Abraham was an old man and Sarah was far beyond the time of childbirth; their case was humanly impossible. But Abraham believed that God could bring life from the dead, that He had the power to touch a grave and bring life out of it. “Against hope he believed in hope--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 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 to perform. And therefore it was imputed to him for righteousness.” From Genesis we know that he was also weak in faith and that he acted in unbelief. But this is graciously passed by. God, so to speak, had forgotten his unbelief and remembered it no more.
The application of all this is found in Romans 4:23. The promised seed was more than Isaac, it was Christ; so that Abraham believed the God who raised the Lord Jesus from the dead. And we believe on Him also. Our Lord was delivered for our offences and has been raised for our justification. His resurrection is the blessed and positive proof that our sins are completely put away. For this reason the resurrection of Jesus, our Lord, is the justification of the believer. We have then a threefold justification of the believer. We are justified by His blood; He bore our guilt and penalty. We are justified by His resurrection, because this assures us that the work is done and we are accepted, and we are justified by faith, which is reckoned for righteousness.