Paul, apostle of Jesus Christ, continuing His gospel argument by grounding justification by faith in the testimony of Scripture.
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Romans 4
Abraham Justified by Faith and the Promise Secured by Grace
Abraham was justified by faith before circumcision and apart from the law, proving that God’s promise is secured by grace and fulfilled for all who believe in the crucified and risen Christ.
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Chapter Summary
Abraham was justified by faith before circumcision and apart from the law, proving that God’s promise is secured by grace and fulfilled for all who believe in the crucified and risen Christ.
Overview
Romans 4 defends justification by faith from the Scriptures by showing that Abraham was counted righteous by faith before circumcision and apart from the law, that David speaks of forgiven sin and righteousness credited apart from works, and that the promise must rest on grace so it may be guaranteed to all who share Abraham's faith in the God who raises the dead.
Context
The Roman believers, including Jewish Christians who revered Abraham as covenant father and Gentile Christians who needed assurance that faith, not circumcision or law possession, brings them into the Abrahamic promise.
Romans 4 follows Romans 3:21-31, where Paul declared justification by faith apart from works of the law. Romans 4 now demonstrates that this doctrine is witnessed by the Law and the Prophets through Abraham and David.
Abraham was justified by faith before circumcision and apart from the law, proving that God’s promise is secured by grace and fulfilled for all who believe in the crucified and risen Christ.
Paul, apostle of Jesus Christ, continuing His gospel argument by grounding justification by faith in the testimony of Scripture.
The Roman believers, including Jewish Christians who revered Abraham as covenant father and Gentile Christians who needed assurance that faith, not circumcision or law possession, brings them into the Abrahamic promise.
Romans 4 follows Romans 3:21-31, where Paul declared justification by faith apart from works of the law. Romans 4 now demonstrates that this doctrine is witnessed by the Law and the Prophets through Abraham and David.
Social Pressure
- Jewish-Gentile tensions could arise over covenant identity, circumcision, Torah, and Abrahamic descent. Paul shows that Abraham's own justification occurred by faith before circumcision and before the Mosaic law.
In Jewish thought, Abraham was the great patriarch and covenant ancestor. Paul does not diminish Abraham; He interprets Abraham according to Scripture to show that the promise has always rested on faith and grace.
Romans 4 connects the gospel of justification by faith to Genesis 15:6, the Abrahamic promise, circumcision as sign and seal, Davidic forgiveness language, and the resurrection of Jesus. It demonstrates that the righteousness of God revealed in Christ fulfills the pattern of promise, faith, and grace already present in the Old Testament.
Chapter Movement
Paul moves from Abraham's justification by faith, to David's testimony of credited righteousness and forgiven sin, to Abraham's pre-circumcision status as father of all believers, to the promise secured by grace through faith, and finally to the Christ-centered fulfillment of faith in Jesus' death and resurrection.
Discourse Insight
Theological exposition and fulfillment
Romans 4 clarifies that justification is by faith apart from works, grounded in God's gracious crediting of righteousness, confirmed by David's blessing of forgiven sin, extended to all who believe, secured by grace through promise, and fulfilled in Jesus who was delivered over for sins and raised for justification.
Structural Flow
Paul establishes that Abraham's righteousness was credited by faith, not earned by works, eliminating boasting before God.
David confirms the blessing of credited righteousness by describing forgiven transgression, covered sin, and sin not counted.
Because Abraham was justified before circumcision, circumcision cannot be the basis of His righteousness; it functions as sign and seal.
Inheritance cannot depend on law, because law brings wrath; the promise operates through faith.
The promise is by faith so that it may rest on grace and be guaranteed to Abraham's whole family of faith.
Abraham's faith rests in God's power to overcome human impossibility and fulfill His promise.
Abraham's credited righteousness points forward to believers who trust the God who raised Jesus, delivered for sins and raised for justification.
Chapter Outline
- 4:1-5: Abraham's justification by faith excludes works-based boasting and reveals God as the one who justifies the ungodly.
- 4:6-8: David's words show the blessedness of forgiven sin and righteousness credited apart from works.
- 4:9-12: Abraham received righteousness before circumcision, making Him the father of all who believe.
- 4:13-17: The Abrahamic inheritance comes through faith so that it rests on grace and is guaranteed to all the offspring.
- 4:18-22: Abraham believed God's life-giving power despite His own bodily deadness and Sarah's barren womb.
- 4:23-25: The Abrahamic faith pattern applies to believers who trust God who raised Jesus, delivered for sins and raised for justification.
Theological Argument
Romans 4 defends justification by faith from the Scriptures by showing that Abraham was counted righteous by faith before circumcision and apart from the law, that David speaks of forgiven sin and righteousness credited apart from works, and that the promise must rest on grace so it may be guaranteed to all who share Abraham's faith in the God who raises the dead.
The chapter moves from credited righteousness to forgiven sin, from circumcision as sign and seal to faith as the means of inheritance, from Abraham's impossible circumstances to God's resurrection power, and from Genesis 15 to Jesus' death and resurrection.
- 1.If Abraham were justified by works, he could boast, but not before God.
- 2.Scripture says Abraham believed God and it was credited to him as righteousness.
- 3.A worker receives wages as obligation, not grace.
- 4.The one who does not work but trusts God who justifies the ungodly receives righteousness by faith.
- 5.David confirms the same blessing by describing forgiveness and sin not counted.
- 6.This blessing is not only for the circumcised because Abraham was counted righteous before circumcision.
- 7.Circumcision was a sign and seal of righteousness by faith, not the source of that righteousness.
- 8.Abraham is father of uncircumcised believers and circumcised believers who walk in his faith.
- 9.The promise to Abraham and his offspring did not come through law but through the righteousness of faith.
- 10.If inheritance depends on law, faith is emptied and the promise nullified.
- 11.The law brings wrath where transgression exists.
- 12.The promise comes by faith so that it may rest on grace and be guaranteed to all Abraham's offspring.
- 13.Abraham believed the God who gives life to the dead and calls into being things that were not.
- 14.Abraham's faith did not deny weakness but trusted God's power over impossibility.
- 15.The words about credited righteousness were written for believers who trust God who raised Jesus from the dead.
- 16.Jesus was delivered over for sins and raised for justification.
Theological Focus
- Justification by faith
- Righteousness credited apart from works
- God who justifies the ungodly
- Forgiveness of sins
- Non-imputation of sin
- Abrahamic promise
- Circumcision as sign and seal
- Faith before law and circumcision
- Grace securing the promise
- One family of faith
- God's life-giving power
- Faith against hope
- Resurrection faith
- Christ delivered for sins
- Christ raised for justification
- Credited Righteousness
- Justification of the Ungodly
- Forgiveness and Non-Imputation
- Faith Prior to Circumcision
- Circumcision as Sign and Seal
- Promise Rather Than Law
- Grace Guarantees the Promise
- Abraham as Father of All Believers
- Faith in God’s Resurrection Power
- Christ’s Death and Resurrection for Justification
- Justification by Faith
- Imputation
- Grace
- Faith
- Forgiveness
- Abrahamic Covenant
- Covenant Signs
- Law
- Resurrection
- Atonement
- Christology
- Jew-Gentile Unity
Theological Themes
Righteousness is credited to Abraham by faith, not earned as wages through works.
God justifies the ungodly who trust Him, making grace essential and boasting impossible.
David's testimony shows that justification includes the blessing of sins forgiven and sin not counted against the sinner.
Abraham was counted righteous before circumcision, proving that the covenant sign is not the basis of justification.
Circumcision confirms righteousness by faith but does not create it.
The Abrahamic inheritance is not secured through law-keeping but through the righteousness that comes by faith.
The promise rests on grace so that it may be certain for all Abraham's offspring.
Abraham is father of both uncircumcised and circumcised believers who share His faith.
Abraham's faith trusts the God who gives life to the dead, preparing for faith in God who raised Jesus.
Jesus was delivered for sins and raised for justification, grounding the believer's credited righteousness in the finished work of Christ.
Covenant Significance
Romans 4 interprets the Abrahamic covenant through faith, promise, grace, and worldwide inheritance. Abraham's righteousness was credited before circumcision and centuries before the Mosaic law, proving that circumcision and Torah cannot be the basis of justification. The Abrahamic promise finds its fulfillment in a multiethnic family of faith united by trust in the God who raised Jesus from the dead.
Old Testament Connections
- Abraham's justification by faith predates circumcision.
- Circumcision functions as covenant sign and seal, not saving ground.
- The Abrahamic promise is broader than ethnic descent alone and reaches all who share Abraham's faith.
- The promise that Abraham would be heir of the world points to the expansive scope of God's covenant purpose.
- The Mosaic law cannot be the basis of the Abrahamic inheritance because the promise preceded the law.
- The promise rests on grace so it may be guaranteed rather than dependent on human law-keeping.
- Abraham's faith in God's life-giving power anticipates faith in God's resurrection of Jesus.
- The gospel fulfills the Abrahamic pattern without nullifying covenant history.
- Genesis 12:1-3
- Genesis 15:1-6
- Genesis 17:1-14
- Genesis 18:9-14
- Genesis 21:1-7
- Psalm 32:1-2
- Isaiah 51:1-2
- Habakkuk 2:4
Canonical Connections
Romans 4 builds on Genesis 15:6 to show that Abraham was counted righteous by faith before circumcision and before the Mosaic law.
Paul uses Psalm 32 to connect justification with forgiveness and non-imputation of sin.
Genesis 17 gives circumcision as covenant sign, while Romans 4 clarifies that the sign followed Abraham's credited righteousness.
The Abrahamic promise includes blessing for many nations, fulfilled in the worldwide family of faith.
Abraham trusts God to bring life from barrenness and bodily deadness, anticipating resurrection faith.
The promise is secured by grace through faith, aligning Abraham's faith with later biblical teaching on inheriting God's promises.
Romans 4 culminates in Christ's death for sins and resurrection for justification, connecting Abrahamic faith to the gospel event.
Romans 4 harmonizes with Paul's wider teaching that righteousness is received by faith and not earned by works.
Cross References
Clarifies how the passage points to the gospel of Christ.
If Christ has not been raised, your faith is vain; you are still in your sins.
Clarifies how the passage points to the gospel of Christ.
for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.
Clarifies how the passage points to the gospel of Christ.
Even as Abraham “believed God, and it was counted to him for righteousness.” Know therefore that those who are of faith are children of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News...
Clarifies how the passage points to the gospel of Christ.
and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
Clarifies how the passage points to the gospel of Christ.
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;
Clarifies how the passage points to the gospel of Christ.
But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
Shows Old Testament grounding that frames or supports this passage.
Yahweh brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So your offspring will be.” He believed in Yahweh, who credited it to him for righteousness.
Shows Old Testament grounding that frames or supports this passage.
He believed in Yahweh, who credited it to him for righteousness.
Shows Old Testament grounding that frames or supports this passage.
This is my covenant, which you shall keep, between me and you and your offspring after you. Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me...
Shows Old Testament grounding that frames or supports this passage.
Your name will no more be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations.
Shows Old Testament grounding that frames or supports this passage.
Look to Abraham your father, and to Sarah who bore you; for when he was but one I called him, I blessed him, and made him many.
Shows Old Testament grounding that frames or supports this passage.
Provides immediate literary context around the same argument flow.
Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. We maintain therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? Isn’t he the God...
Provides immediate literary context around the same argument flow.
What then will we say that Abraham, our forefather, has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not toward God. For what does the Scripture say? “Abraham believed God, and...
Provides immediate literary context around the same argument flow.
For the promise to Abraham and to his offspring that he should be heir of the world wasn’t through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void, and the promise is made of...
Provides immediate literary context around the same argument flow.
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. Not only this, but we also...
Develops the same theological theme in another location.
If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.
Develops the same theological theme in another location.
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.”
Develops the same theological theme in another location.
If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give...
Develops the same theological theme in another location.
But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel. Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.” That...
Develops the same theological theme in another location.
That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
Gospel Clarity
Romans 4 clarifies that justification is by faith apart from works, grounded in God's gracious crediting of righteousness, confirmed by David's blessing of forgiven sin, extended to all who believe, secured by grace through promise, and fulfilled in Jesus who was delivered over for sins and raised for justification.
Gospel Guardrails
- Abraham was not justified by works.
- Abraham believed God, and righteousness was credited to Him.
- Righteousness is not paid as wages but credited by grace.
- God justifies the ungodly who trust Him.
- David confirms the blessing of forgiven sins and sin not counted.
- Abraham was counted righteous before circumcision.
- Circumcision served as sign and seal, not the saving basis.
- Abraham is father of all who believe.
- The promise comes by faith so that it may rest on grace.
- The promise is guaranteed because it rests on grace rather than law performance.
- Abraham's faith trusted God's power to give life to the dead.
- Believers are credited righteous by faith in God who raised Jesus.
- Jesus was delivered over to death for sins.
- Jesus was raised to life for justification.
- Do not turn faith into a meritorious work · Paul contrasts faith with working.
- Do not say God justifies the already worthy · Paul says God justifies the ungodly.
- Do not separate justification from forgiveness · Paul joins credited righteousness with sin not counted.
- Do not make external religious signs the basis of righteousness.
- Do not restrict Abraham's family to ethnic descent or covenant marker alone · Abraham is father of all who believe.
- Do not make the promise depend on law-keeping · Paul says that would empty faith and nullify the promise.
- Do not define faith as denial of reality · Abraham faced weakness while trusting God's promise.
- Do not preach Abraham apart from Christ · Romans 4 culminates in Jesus delivered for sins and raised for justification.
- Do not detach justification from the resurrection · Romans 4:25 directly connects Christ's resurrection to the justifying verdict.
Gospel Cross References
If Christ has not been raised, your faith is vain; you are still in your sins.
for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.
Even as Abraham “believed God, and it was counted to him for righteousness.” Know therefore that those who are of faith are children of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News...
and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;
But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
Primary Emphasis
Romans 4 shows that the faith by which Abraham was justified reaches its gospel fulfillment in believers who trust the God who raised Jesus our Lord from the dead. Christ is the promised seed's fulfillment, the one delivered over for sins and raised for justification. His death deals with sin, and His resurrection publicly secures the justifying verdict for those who believe.
Chapter Contribution
Romans 4 defends justification by faith from the Scriptures by showing that Abraham was counted righteous by faith before circumcision and apart from the law, that David speaks of forgiven sin and righteousness credited apart from works, and that the promise must rest on grace so it may be guaranteed to all who share Abraham's faith in the God who raises the dead.
Doctrines in This Chapter
Circumcision functions as a sign and seal, not a means of justification.
Saving faith trusts in God’s power to give life to the dead.
Salvation is a gift, not wages earned.
God counts or credits righteousness to the believer.
Righteousness is credited to believers through faith.
Righteousness is credited through faith apart from works.
God’s saving promise is grounded in grace, not law.
Christ’s resurrection confirms and secures the justification of believers.
Doctrinal Weight
Abraham was counted righteous by faith apart from works, establishing the scriptural pattern for justification.
Righteousness is credited to the believer, and sin is not counted against the forgiven person.
The promise rests on grace, making it guaranteed rather than dependent on human achievement.
Faith receives God's promise, trusts God's power, excludes boasting, and rests in God's action rather than works.
David's testimony shows the blessedness of forgiven transgressions, covered sins, and sin not counted.
The promise to Abraham is inherited by faith, not by law, and extends to all who share Abraham's faith.
Circumcision is a sign and seal of righteousness by faith but not the basis of justification.
The law cannot secure the promise as inheritance basis because law brings wrath where transgression exists.
Faith rests in the God who gives life to the dead, climactically revealed in raising Jesus our Lord from the dead.
Jesus was delivered over to death for sins, grounding justification in His sin-bearing death.
Jesus is our Lord, delivered for sins and raised for justification, fulfilling the promise and righteousness themes.
Abraham is father of all believers, circumcised and uncircumcised, who walk in the footsteps of His faith.
Reading Lenses
Theological exposition and fulfillment
- Romans 4 clarifies that justification is by faith apart from works, grounded in God's gracious crediting of righteousness, confirmed by David's blessing of forgiven sin, extended to all who believe, secured by grace through promise, and fulfilled in Jesus who was delivered over for sins and raised for justification.
Key Greek Terms
Form in passage Accusative · Singular · Neuter What is this?
Sense boast; ground for glorying
Definition If Abraham were justified by works, he would have a basis for boasting, but not before God.
References Romans 4:2
Lexicon boast; ground for glorying
Why it matters Romans 4 continues the exclusion of boasting from Romans 3 by showing Abraham Himself had no works-based boast before God.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense to believe; trust; rely upon
Definition Abraham believed God, and righteousness was credited to him.
References Romans 4:3, 4:17-24
Lexicon to believe; trust; rely upon
Why it matters Believing God is the central response in the chapter's doctrine of justification.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense to credit; count; reckon; consider
Definition Righteousness is credited to Abraham and to believers by faith.
References Romans 4:3-11, 4:22-24
Lexicon to credit; count; reckon; consider
Why it matters This is the chapter's key imputation term, showing righteousness received by faith rather than earned by works.
Form in passage Accusative · Singular · Feminine What is this?
Sense righteousness; right standing before God; God's saving righteousness
Definition Righteousness is credited to Abraham by faith and to believers who trust God who raised Jesus.
References Romans 4:3, 4:5-6, 4:9, 4:11, 4:13, 4:22
Lexicon righteousness; right standing before God; God's saving righteousness
Why it matters Romans 4 explains how the righteousness of God announced in Romans 3 is received.
Form in passage Genitive · Plural · Neuter What is this?
Sense works; deeds; actions
Definition Works do not provide the ground of justification before God.
References Romans 4:2, 4:4, 4:6
Lexicon works; deeds; actions
Why it matters Paul contrasts works as wages with faith receiving righteousness by grace.
Form in passage Nominative · Singular · Masculine What is this?
Sense wages; pay; reward owed
Definition Wages are owed to the worker, unlike righteousness credited by grace.
References Romans 4:4
Lexicon wages; pay; reward owed
Why it matters The term helps Paul distinguish earned payment from gracious justification.
Form in passage Accusative · Singular · Feminine What is this?
Sense grace; favor; gift
Definition The promise rests on grace so that it may be guaranteed.
References Romans 4:4, 4:16
Lexicon grace; favor; gift
Why it matters Grace secures the promise and excludes all works-based merit.
Form in passage Accusative · Singular · Neuter What is this?
Sense debt; obligation; what is owed
Definition Wages paid to a worker are counted as obligation, not grace.
References Romans 4:4
Lexicon debt; obligation; what is owed
Why it matters Paul denies that justification operates as a debt God owes to human achievement.
Form in passage Accusative · Singular · Masculine What is this?
Sense ungodly; irreverent; impious
Definition God justifies the ungodly who trust him.
References Romans 4:5
Lexicon ungodly; irreverent; impious
Why it matters This phrase guards grace from being turned into reward for prior worthiness.
Form in passage Nominative · Plural · Feminine What is this?
Sense lawlessness; transgression; violation of God's law
Definition David speaks of those whose lawless deeds are forgiven.
References Romans 4:7
Lexicon lawlessness; transgression; violation of God's law
Why it matters Justification includes real forgiveness for actual transgression, not denial of sin.
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Sense to forgive; release; send away
Definition The blessed person's lawless deeds are forgiven.
References Romans 4:7
Lexicon to forgive; release; send away
Why it matters Paul connects justification with the blessed reality of forgiveness.
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Sense to cover; conceal
Definition David describes sins as covered by God's forgiving mercy.
References Romans 4:7
Lexicon to cover; conceal
Why it matters The term expresses the blessedness of sin dealt with by God rather than exposed for condemnation.
Form in passage Accusative · Singular · Feminine What is this?
Sense circumcision; covenant sign given to Abraham and his descendants
Definition Abraham received circumcision after being counted righteous by faith.
References Romans 4:9-12
Lexicon circumcision; covenant sign given to Abraham and his descendants
Why it matters Paul shows that circumcision is not the basis of justification but a sign and seal of righteousness by faith.
Sense sign; mark; confirming indication
Definition Circumcision was received as a sign of righteousness by faith.
References Romans 4:11
Lexicon sign; mark; confirming indication
Why it matters The term places circumcision in a confirming role rather than a justifying role.
Form in passage Accusative · Singular · Feminine What is this?
Sense seal; confirming mark; authentication
Definition Circumcision served as a seal of the righteousness Abraham had by faith.
References Romans 4:11
Lexicon seal; confirming mark; authentication
Why it matters Paul honors the covenant sign while denying it as the ground of justification.
Form in passage Nominative · Singular · Feminine What is this?
Sense promise; pledged word from God
Definition The promise to Abraham comes by faith and rests on grace.
References Romans 4:13-14, 4:16, 4:20
Lexicon promise; pledged word from God
Why it matters Promise, not law-performance, governs the inheritance and its certainty.
Form in passage Accusative · Singular · Masculine What is this?
Sense heir; one who receives inheritance
Definition Abraham and his offspring are promised inheritance not through law but through righteousness by faith.
References Romans 4:13-14
Lexicon heir; one who receives inheritance
Why it matters The gospel promise is inheritance language, grounded in grace and received by faith.
Sense law; Mosaic law; command structure depending on context
Definition The promise did not come through the law, and the law brings wrath where transgression exists.
References Romans 4:13-15
Lexicon law; Mosaic law; command structure depending on context
Why it matters Paul clarifies that law cannot be the inheritance basis without emptying faith and nullifying promise.
Form in passage Accusative · Singular · Feminine What is this?
Sense wrath; righteous judgment against sin
Definition The law brings wrath because it defines transgression among sinners.
References Romans 4:15
Lexicon wrath; righteous judgment against sin
Why it matters This supports Paul's claim that the promise cannot rest on law-performance.
Form in passage Accusative · Singular · Feminine What is this?
Sense firm; certain; guaranteed; secure
Definition The promise is guaranteed to all Abraham's offspring because it rests on grace.
References Romans 4:16
Lexicon firm; certain; guaranteed; secure
Why it matters The certainty of salvation rests on God's grace, not human law-keeping.
Sense to make alive; give life
Definition Abraham believed the God who gives life to the dead.
References Romans 4:17
Lexicon to make alive; give life
Why it matters This life-giving power connects Abraham's faith to resurrection faith in Christ.
Form in passage Accusative · Plural · Masculine What is this?
Sense dead; lifeless; powerless
Definition God gives life to the dead, and Abraham's body is described as as good as dead.
References Romans 4:17, 4:19, 4:24
Lexicon dead; lifeless; powerless
Why it matters Human impossibility becomes the setting for God's promise and resurrection power.
Form in passage Aorist · Passive · Participle · Singular What is this?
Sense fully convinced; fully assured
Definition Abraham was fully persuaded that God had power to do what he promised.
References Romans 4:21
Lexicon fully convinced; fully assured
Why it matters Faith rests in God's ability and promise, not in visible circumstances.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense to deliver over; hand over
Definition Jesus was delivered over to death for our sins.
References Romans 4:25
Lexicon to deliver over; hand over
Why it matters Christ's death is presented as purposeful and substitutionary in relation to sins.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense to raise; awaken; raise from the dead
Definition Jesus was raised to life for our justification.
References Romans 4:24-25
Lexicon to raise; awaken; raise from the dead
Why it matters The resurrection is directly tied to the believer's justifying verdict.
Form in passage Accusative · Singular · Feminine What is this?
Sense justification; acquittal; righteous verdict
Definition Jesus was raised for our justification.
References Romans 4:25
Lexicon justification; acquittal; righteous verdict
Why it matters Romans 4 climaxes by connecting resurrection to the believer's righteous standing before God.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (37)
grounds / explanation 6inference / conclusion 3strong contrast / correction 8purpose clause 1conditional clause 2content marker or causal 4comparative / scriptural grounding 1continuation or mild contrast 7negative additive 1additive / emphatic 4
| v.1 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.2 | εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.3 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.4 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.5 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.γάρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ὅτι·that:content marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.10 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.11 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.12 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.13 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.14 | εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.15 | γὰρForgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.οὐδὲneither [is]negative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.16 | ἵναthat [it may be]purpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.17 | καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.19 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.20 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.21 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.23 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.24 | ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (56 main verbs)
completed 18ongoing 10prospective 1resultant 5subjunctive 1infinitive 4participle 17
| v.1 | ἐροῦμενeréōsayfuture active indicativeprospectiveFuture indicative — anticipated or promised actionεὑρηκέναιheurískōfoundperfect active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.2 | ἐδικαιώθηdikaióōjustifiedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.3 | λέγειlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἘπίστευσενpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐλογίσθηlogízomaicreditedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.4 | ἐργαζομένῳergázomaiworkspresent middle participleparticipleParticiple — verbal adjective, supporting actionλογίζεταιlogízomaicreditedpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.5 | ἐργαζομένῳergázomaiworkpresent middle participleparticipleParticiple — verbal adjective, supporting actionπιστεύοντιpisteúōbelievespresent active participleparticipleParticiple — verbal adjective, supporting actionδικαιοῦνταdikaióōjustifiespresent active participleparticipleParticiple — verbal adjective, supporting actionλογίζεταιlogízomaicreditedpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.6 | λέγειlégōspeakspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλογίζεταιlogízomaicreditspresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.7 | ἀφέθησανforgivenaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐπεκαλύφθησανepikalýptōcoveredaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | λογίσηταιlogízomaicountaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.9 | λέγομενlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἘλογίσθηlogízomaicreditedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.10 | ἐλογίσθηlogízomaicreditedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.11 | ἔλαβενlambánōreceivedaorist active indicativecompletedAorist indicative — punctiliar or completed actionπιστευόντωνpisteúōbelievepresent active participleparticipleParticiple — verbal adjective, supporting actionλογισθῆναιlogízomaicreditedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.12 | στοιχοῦσινstoichéōfollowpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.14 | κεκένωταιkenóōmade voidperfect passive indicativeresultantPerfect indicative — completed action with present resultκατήργηταιkatargéōnullifiedperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.15 | κατεργάζεταιkatergázomaibringspresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἔστινestíispresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.17 | γέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultτέθεικάtíthēmimadeperfect active indicativeresultantPerfect indicative — completed action with present resultἐπίστευσενpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed actionζῳοποιοῦντοςzōopoiéōgives lifepresent active participleparticipleParticiple — verbal adjective, supporting actionκαλοῦντοςkaléōcallspresent active participleparticipleParticiple — verbal adjective, supporting actionὄνταṓnexistpresent active participleparticipleParticiple — verbal adjective, supporting actionὄνταṓnexistencepresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.18 | ἐπίστευσενpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἰρημένονeréōsaidperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.19 | ἀσθενήσαςweakenaorist active participleparticipleParticiple — verbal adjective, supporting actionκατενόησενkatanoéōconsideredaorist active indicativecompletedAorist indicative — punctiliar or completed actionνενεκρωμένονnekróōdeadperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.20 | διεκρίθηdiakrínōwaveraorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐνεδυναμώθηendynamóōstrengthenedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionδοὺςdídōmigaveaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.21 | πληροφορηθεὶςplērophoréōfully convincedaorist passive participleparticipleParticiple — verbal adjective, supporting actionἐπήγγελταιepangéllōpromisedperfect middle indicativeresultantPerfect indicative — completed action with present resultποιῆσαιpoiéōdoaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.22 | ἐλογίσθηlogízomaicreditedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.23 | ἐγράφηgráphōwrittenaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐλογίσθηlogízomaicreditedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.24 | μέλλειméllōwillpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλογίζεσθαιlogízomaicreditedpresent passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbπιστεύουσινpisteúōbelievepresent active participleparticipleParticiple — verbal adjective, supporting actionἐγείρανταegeírōraisedaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.25 | παρεδόθηparadídōmidelivered upaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἠγέρθηegeírōraisedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
To prove from Scripture that justification has always been by faith apart from works, secured by grace, and fulfilled in Christ's death and resurrection.
To free believers from works-based assurance, religious boasting, and covenant-marker presumption by grounding them in credited righteousness and the grace-guaranteed promise.
Humble faith, grace-shaped assurance, confidence in God's promise, freedom from boasting, perseverance amid weakness, and resurrection-centered worship.
Practice Response
- Confess where You are treating righteousness as wages owed rather than grace credited.
- Meditate on Genesis 15:6 and Psalm 32:1-2 as Old Testament witnesses to justification and forgiveness.
- Name the outward markers You are tempted to trust instead of Christ.
- Practice saying clearly: God justifies the ungodly who trust Him.
- Bring Your weakness honestly before God without letting it cancel His promise.
- Give glory to God by rehearsing what He has promised and what He has power to do.
- Anchor daily assurance in Jesus delivered for sins and raised for justification.
- Teach the gospel as promise secured by grace, not as moral wages earned by performance.
Warnings and Misreadings
- Romans 4 warns against every form of boasting that treats works, law, circumcision, heritage, or visible covenant identity as the basis of right standing before God. The promise is emptied wherever faith is replaced by human achievement.
- Paul uses Abraham as a mere illustration rather than as a decisive biblical proof. - Paul appeals to Scripture's own account of Abraham to prove that justification by faith is foundational to God's covenant dealings.
- Faith is treated as a work that earns righteousness. - Faith is contrasted with working. It receives righteousness as grace, not as wages.
- God justifies people because they are already godly. - Romans 4:5 explicitly says God justifies the ungodly who trust Him.
- Forgiveness and justification are unrelated doctrines. - Paul joins Abraham's credited righteousness with David's blessed forgiveness and non-imputation of sin.
- Circumcision was meaningless. - Circumcision had real covenant value as sign and seal, but it was not the basis of Abraham's justification.
- Gentile believers are secondary members of Abraham's family. - Abraham is father of all who believe, including uncircumcised believers, because He was justified while uncircumcised.
- The law contradicts the promise. - The law cannot be the basis of inheritance, but Paul's argument does not make the law evil. It clarifies that promise and grace govern the inheritance.
- Faith ignores reality and refuses to acknowledge weakness. - Abraham recognized the deadness of His body and Sarah's womb, yet trusted God's promise over human impossibility.
- Romans 4 teaches generic faith without Christological content. - The chapter ends by identifying Christian faith as trust in God who raised Jesus, delivered for sins and raised for justification.
- The resurrection is merely proof that Jesus lives. - Romans 4:25 connects Jesus' resurrection directly to justification, making it central to the believer's saving verdict.
Discipleship Questions
- Where am I still trying to treat righteousness as wages rather than gift?
- Do I truly believe God justifies the ungodly, or do I assume I must become worthy before coming to Him?
- What forms of religious boasting still compete with grace in my heart?
- Do I rejoice in the blessedness of forgiveness, or do I live as though sin is still counted against me?
- Am I treating baptism, church membership, ministry service, or heritage as signs of faith or as substitutes for faith?
- How does Abraham being justified before circumcision shape my understanding of Gentile inclusion in God's promise?
- Where do I need to trust God's promise while honestly acknowledging human weakness?
- Do I give glory to God by being fully persuaded of His power?
- How does Jesus' death for sins strengthen my repentance and assurance?
- How does Jesus' resurrection for justification strengthen my confidence before God?
Pastoral Applications
- Believers should ground assurance in righteousness credited by faith and in Christ delivered and raised, not in fluctuating performance.
- Romans 4 gives pastors a Scripture-saturated way to preach justification by faith from Abraham, David, promise, grace, and resurrection.
- The burdened conscience needs the blessedness of Psalm 32: forgiven sins, covered sin, and sin not counted by the Lord.
- The gospel may be offered freely to the ungodly because God justifies those who trust Him rather than those who first make themselves righteous.
- Jew and Gentile, religious and irreligious, disciplined and weak, all enter the family of promise through faith, leaving no room for spiritual class systems.
- Covenant signs should be honored as signs and seals or public witnesses of faith, never treated as the ground of justification.
- Abraham's faith teaches believers to look directly at weakness and impossibility without letting them outrank God's promise.
- Faith glorifies God by confessing that He gives life to the dead and fulfills what He promises.
- Christian growth begins with grace-secured identity, not self-manufactured righteousness.
Pastoral Trajectories
Paul moves the reader from earning language to grace language, showing that righteousness is credited rather than owed.
The justified person does not boast in works but rejoices in forgiven sin and non-imputation.
Circumcision is placed in its proper role as sign and seal, not the ground of righteousness.
Abraham's fatherhood extends to all who believe, creating a promise-defined family across circumcision boundaries.
The promise is secured by grace through faith, not made uncertain by human law-keeping.
Abraham's body and Sarah's womb are as good as dead, yet God's life-giving promise stands.
The same pattern of trusting God's life-giving power culminates in faith in God who raised Jesus from the dead.
Jesus was delivered over for sins and raised for justification, bringing the chapter's promise and righteousness themes to their gospel fulfillment.
Motifs in This Chapter
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
The Biblical World
Chapter At A Glance
Paul moves from Abraham's justification by faith, to David's testimony of credited righteousness and forgiven sin, to Abraham's pre-circumcision status as father of all believers, to the promise secured by grace through faith, and finally to the Christ-centered fulfillment of faith in Jesus' death and resurrection.
Romans 4 interprets the Abrahamic covenant through faith, promise, grace, and worldwide inheritance. Abraham's righteousness was credited before circumcision and centuries before the Mosaic law, proving that circumcision and Torah cannot be the basis of justification. The Abrahamic promise finds its fulfillment in a multiethnic family of faith united by trust in the God who raised Jesus from the dead.
Romans 4 clarifies that justification is by faith apart from works, grounded in God's gracious crediting of righteousness, confirmed by David's blessing of forgiven sin, extended to all who believe, secured by grace through promise, and fulfilled in Jesus who was delivered over for sins and raised for justification.
Humble faith, grace-shaped assurance, confidence in God's promise, freedom from boasting, perseverance amid weakness, and resurrection-centered worship.
Focus Points
- Justification by faith
- Righteousness credited apart from works
- God who justifies the ungodly
- Forgiveness of sins
- Non-imputation of sin
- Abrahamic promise
- Circumcision as sign and seal
- Faith before law and circumcision
- Grace securing the promise
- One family of faith
- God's life-giving power
- Faith against hope
- Resurrection faith
- Christ delivered for sins
- Christ raised for justification
- Credited Righteousness
- Justification of the Ungodly
- Forgiveness and Non-Imputation
- Faith Prior to Circumcision
- Promise Rather Than Law
- Grace Guarantees the Promise
- Abraham as Father of All Believers
- Faith in God’s Resurrection Power
- Christ’s Death and Resurrection for Justification
- Imputation
- Grace
- Faith
- Forgiveness
- Abrahamic Covenant
- Covenant Signs
- Law
- Resurrection
- Atonement
- Christology
- Jew-Gentile Unity
Cross References
He believed in Yahweh, who credited it to Him for righteousness.
Primary Old Testament foundation
Blessed is He whose disobedience is forgiven, whose sin is covered. Blessed is the man to whom Yahweh doesn’t impute iniquity, in whose spirit there is no deceit.
Forgiveness and non-imputation
When Abram was ninety-nine years old, Yahweh appeared to Abram and said to Him, “I am God Almighty. Walk before me and be blameless. I will make my covenant between me and You, and will multiply You exceedingly.” Abram fell on His face. God talked with Him, saying,
Circumcision background
“As for me, behold, my covenant is with You. You will be the father of a multitude of nations. Your name will no more be called Abram, but Your name will be Abraham; for I have made You the father of a multitude of nations.
Father of many nations
They asked Him, “Where is Sarah, Your wife?” He said, “There, in the tent.” He said, “I will certainly return to You at about this time next year; and behold, Sarah Your wife will have a son.” Sarah heard in the tent door, which was behind Him. Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing.
Human impossibility and divine promise
Yahweh visited Sarah as He had said, and Yahweh did to Sarah as He had spoken. Sarah conceived, and bore Abraham a son in His old age, at the set time of which God had spoken to Him. Abraham called His son who was born to Him, whom Sarah bore to Him, Isaac.
Promise fulfilled
Behold, His soul is puffed up. It is not upright in Him, but the righteous will live by His faith.
Faith principle
Surely He has borne our sickness and carried our suffering; yet we considered Him plagued, struck by God, and afflicted. But He was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on Him; and by His wounds we are healed. All we like sheep have gone astray. Everyone has turned to His own way; and...
Christ delivered for sins
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God;
Immediate doctrinal foundation
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
Result of justification
He who didn’t spare His own Son, but delivered Him up for us all, how would He not also with Him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is He who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
Delivered and raised logic
Even as Abraham “believed God, and it was counted to Him for righteousness.” Know therefore that those who are of faith are children of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In You all the nations will be blessed.”
Abrahamic faith and Gentile blessing
For by grace You have been saved through faith, and that not of Yourselves; it is the gift of God, not of works, that no one would boast.
Grace through faith excluding works
By faith, Abraham, when He was called, obeyed to go out to the place which He was to receive for an inheritance. He went out, not knowing where He went. By faith, He lived as an alien in the land of promise, as in a land not His own, dwelling in tents with Isaac and Jacob, the heirs with Him of the same promise. For He looked for the city which has the...
Faith in God's promise
Wasn’t Abraham our father justified by works, in that He offered up Isaac His son on the altar? You see that faith worked with His works, and by works faith was perfected. So the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to Him as righteousness,” and He was called the friend of God.
Faith shown by works
For I delivered to You first of all that which I also received: that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures,
Death and resurrection gospel
Passages
Chapter opening: Romans 4:1-12
What then shall we say? (τ ουν ερουμεν?). Paul is fond of this rhetorical question ( 4:1 ; 6:1 ; 7:7 ; 8:31 ; 9:14 , 30 ). Forefather (προπατορα). Old word, only here in N.T. Accusative case in apposition with Αβρααμ (accusative of general reference with the infinitive). Hath found (ευρηκενα). Westcott and Hort put ευρηκενα in the margin because B omits it, a needless precaution. It is the perfect active infinitive of ευρισκω in indirect discourse after ερουμεν. The MSS. differ in the position of κατα σαρκα.
The Scripture (η γραφη). Ge 15:6 . Was justified by works (εξ εργων εδικαιωθη). Condition of first class, assumed as true for the sake of argument, though untrue in fact. The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews ( Lu 3:8 ). But not towards God (αλλ' ου προς θεον). Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had there no ground of boasting at all.
It was reckoned unto him for righteousness (ελογισθη εις δικαιοσυνην). First aorist passive indicative of λογιζομα, old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger "for" (εις as often) righteousness. What was set down? His believing God (επιστευσεν τω θεω).
But as of debt (αλλα κατα οφειλημα). An illustration of the workman (εργαζομενω) who gets his wages due him, "not as of grace" (ου κατα χαριν).
That justifieth the ungodly (τον δικαιουντα τον ασεβη). The impious, irreverent man. See 1:25 . A forensic figure (Shedd). The man is taken as he is and pardoned. "The whole Pauline gospel could be summed up in this one word-- God who justifies the ungodly" (Denney).
Pronounceth blessing (λεγε τον μακαρισμον). old word from μακαριζω, to pronounce blessed ( Lu 1:48 ), felicitation, congratulation, in N.T. only here, verse 9 ; Ac 4:15 .
Blessed (μακαριο). See on Mt 5:3 . Are forgiven (αφεθησαν). First aorist passive indicative of αφιημ, without augment (αφειθησαν, regular form). Paul quotes Ps 32:1 f. and as from David. Paul thus confirms his interpretation of Ge 15:6 . Iniquities (ανομια). Violations of law whereas αμαρτια (sins) include all kinds. Are covered (επεκαλυφθησαν). First aorist passive of επικαλυπτω, old verb, to cover over (upon, επ) as a shroud. Only here in N.T.
To whom (ω). But the best MSS. read ου like the LXX and so Westcott and Hort, "whose sin." Will not reckon (ου μη λογισητα). Strong negation by double negative and aorist middle subjunctive.
Is this blessing then pronounced? (ο μακαρισμος ουν ουτοσ?). "Is this felicitation then?" There is no verb in the Greek. Paul now proceeds to show that Abraham was said in Ge 15:6 to be set right with God by faith before he was circumcised.
When he was in circumcision (εν περιτομη οντ). Dative masculine singular of the present active participle of ειμ; "to him being in a state of circumcision or in a state of uncircumcision?" A pertinent point that the average Jew had not noticed.
The sign of circumcision (σημειον περιτομης). It is the genitive of apposition, circumcision being the sign. A seal of the righteousness of the faith (σφραγιδα της δικαιοσυνης της πιστεως). Σφραγις is old word for the seal placed on books ( Re 5:1 ), for a signet-ring ( Re 7:2 ), the stamp made by the seal ( 2Ti 2:19 ), that by which anything is confirmed ( 1Co 9:2 ) as here.
The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (της εν τη ακροβυστια), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.
That he might be (εις το εινα αυτον). This idiom may be God's purpose (contemplated result) as in εις το λογισθηνα below, or even actual result (so that he was) as in 1:20 . Though they be in uncircumcision (δι' ακροβυστιας). Simply, "of those who believe while in the condition of uncircumcision."
The father of circumcision (πατερα περιτομης). The accusative with εις το εινα to be repeated from verse 11 . Lightfoot takes it to mean, not "a father of a circumcised progeny," but "a father belonging to circumcision," a less natural interpretation. But who also walk (αλλα κα τοις στοιχουσιν). The use of τοις here is hard to explain, for ου μονον and αλλα κα both come after the preceding τοις.
All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second τοις. Lightfoot regards it less seriously and would repeat the second τοις in the English: "To those who are, I do not say of circumcision only, but also to those who walk." In the steps (τοις ιχνεσιν). Locative case. See on 2Co 12:18 . Στοιχεω is military term, to walk in file as in Ga 5:25 ; Php 3:16 .
That he should be the heir of the world (το κληρονομον αυτον εινα κοσμου). The articular infinitive (το εινα) with the accusative of general reference in loose apposition with η επαγγελια (the promise). But where is that promise? Not just Ge 12:7 , but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him.
In these verses ( 13-17 ) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).
Be heirs (κληρονομο). No predicate in the Greek (εισιν). See on Ga 4:1 . If legalists are heirs of the Messianic promise to Abraham (condition of first class, assumed as true for argument's sake), the faith is emptied of all meaning (κεκενωτα, perfect passive indicative of κενοω) and the promise to Abraham is made permanently idle (κατηργητα).
Worketh wrath (οργην κατεργαζετα). Because of disobedience to it. Neither is there transgression (ουδε παραβασις). There is no responsibility for the violation of a non-existent law.
Of faith (εκ πιστεως). As the source. According to grace (κατα χαριν). As the pattern. To the end that (εις το εινα). Purpose again as in 11 . Sure (βεβαιαν). Stable, fast, firm. Old adjective from βαινω, to walk. Not to that only which is of the law (ου τω εκ του νομου μονον). Another instance where μονον (see verse 12 ) seems in the wrong place. Normally the order would be, ου μονον τω εκ του νομου, αλλα κα κτλ.
A father of many nations (πατερα πολλων εθνων). Quotation from Ge 17:5 . Only true in the sense of spiritual children as already explained, father of believers in God. Before him whom he believed even God (κατεναντ ου επιστευσεν θεου). Incorporation of antecedent into the relative clause and attraction of the relative ω into ου. See Mr 11:2 for κατεναντ, "right in front of."
Calleth the things that are not as though they were (καλουντος τα μη οντα ως οντα). "Summons the non-existing as existing." Abraham's body was old and decrepit. God rejuvenated him and Sarah ( Heb 11:19 ).
In hope believed against hope (παρ' ελπιδα επ' ελπιδ επιστευσεν). "Past hope in (upon) hope he trusted." Graphic picture. To the end that he might become (εις το γενεσθα αυτον). Purpose clause again with εις to and the infinitive as in verses 11-16 .
Without being weakened in faith (μη ασθενησας τη πιστε). "Not becoming weak in faith." Ingressive first aorist active participle with negative μη. Now as good as dead (ηδη νενεκρωμενον). Perfect passive participle of νεκροω, "now already dead." B omits ηδη. He was, he knew, too old to become father of a child. About (που). The addition of που (somewhere, about) "qualifies the exactness of the preceding numeral" (Vaughan).
The first promise of a son to Abraham and Sarah came ( Ge 15:3 f. ) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old ( Ge 17:1 ), calling himself 100 ( Ge 17:17 ).
He wavered not through unbelief (ου διεκριθη τη απιστια). First aorist passive indicative of old and common verb διακρινω, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in Mt 21:22 ; Mr 11:23 ; Ro 14:23 ; Jas 1:6 . "He was not divided in his mind by unbelief" (instrumental case).
Waxed strong through faith (ενεδυναμωθη τη πιστε). First aorist passive again of ενδυναμοω, late word to empower, to put power in, in LXX and Paul and Ac 9:22 .
Being fully assured (πληροφορηθεις). First aorist passive participle of πληροφορεω, from πληροφορος and this from πληρης and φερω, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on Lu 1:1 ; Ro 14:5 . What he had promised (ο επηγγελτα). Perfect middle indicative of επαγγελλομα, to promise, retained in indirect discourse according to usual Greek idiom.
He was able (δυνατος εστιν). Present active indicative retained in indirect discourse. The verbal adjective δυνατος with εστιν is here used in sense of the verb δυνατα ( Lu 14:31 ; Ac 11:17 ).
That (οτ). Either recitative or declarative οτ. It makes sense either way.
Him that raised up Jesus (τον εγειραντα Ιησουν). First aorist active articular participle of εγειρω, to raise up. The fact of the Resurrection of Jesus is central in Paul's gospel ( 1Co 15:4 ff. ).
For our justification (δια την δικαιωσιν ημων). The first clause (παρεδοθη δια τα παραπτωματα) is from Isa 53:12 . The first δια with παραπτωματα is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second δια is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.