Romans4

Romans 4 establishes that Abraham was justified by faith, not by works, a principle affirmed by scripture. His faith was counted for righteousness before he was circumcised, making him the father of all who believe, whether circumcised or uncircumcised. The chapter concludes by linking this imputation of righteousness to believers in God who raised Jesus our Lord from the dead for our justification.
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Abraham Justified by Faith, Not Works

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.
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For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. ​
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Now to him that worketh is the reward not reckoned of grace, but of debt.
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But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. ​
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Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
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Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. ​
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Blessed is the man to whom the Lord will not impute sin.

Faith Precedes Circumcision

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Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. ​
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How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. ​
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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: ​
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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.

The Promise Is Through Faith, Not Law

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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. ​
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For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
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Because the law worketh wrath: for where no law is, there is no transgression. ​
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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, ​
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(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. ​

The Example of Abraham's Faith

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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. ​
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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:
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He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
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And being fully persuaded that, what he had promised, he was able also to perform.
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And therefore it was imputed to him for righteousness. ​

Application to All Believers

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Now it was not written for his sake alone, that it was imputed to him; ​
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But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; ​
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Who was delivered for our offences, and was raised again for our justification. ​

Study Notes for Romans 4

Verse 1

Paul anticipates the objection that Abraham earned his status, immediately refuting the idea that works could justify him before God.

Verse 3

This citation from Genesis 15:6 is the linchpin of Paul’s argument: belief/faith (trusting God’s promise) is the sole mechanism for receiving righteousness.

Verse 5

Righteousness is given to the 'ungodly' (those incapable of fulfilling the law), demonstrating that justification is a gift of grace, not a deserved wage or debt.

Verse 7

Paul uses Psalm 32 to show that David also understood blessedness as involving the removal (forgiveness and covering) of sin, independent of meritorious works.

Verse 9

Paul addresses the Jewish claim that righteousness belongs only to the circumcised, using Abraham's timeline to refute this restriction.

Verse 10

This chronological detail is crucial: Abraham was declared righteous in Genesis 15 (uncircumcised) and received circumcision in Genesis 17. Faith came first.

Verse 11

Circumcision served as a 'seal'—an outward sign confirming the prior, inward reality of righteousness received through faith, making Abraham the father of all believers (Jew and Gentile).

Verse 13

The promise that Abraham would inherit the world refers to the universal scope of the gospel and demonstrates that the covenant was based on faith, existing centuries before the Mosaic Law.

Verse 15

The Law defines transgression, meaning it exposes sin and leads to condemnation ('wrath'). Since the Law cannot eliminate sin, it cannot provide a path to righteousness.

Verse 16

God established the promise on faith so that it would be guaranteed by grace, extending securely to all who share Abraham’s faith, regardless of ethnicity or legal status.

Verse 17

Paul emphasizes that Abraham’s faith was directed toward God, who possesses the power of resurrection ('quickeneth the dead') and creation ex nihilo ('calling things which be not').

Verse 18

Abraham’s faith was characterized by 'hope against hope,' demonstrating a profound trust in God’s promise even when natural circumstances made fulfillment humanly impossible.

Verse 22

This verse repeats the conclusion of Genesis 15:6, summarizing the principle that faith, not merit, resulted in God imputing righteousness.

Verse 23

Paul asserts that the Abrahamic account was preserved not merely as history but as a pattern for how God justifies all people.

Verse 24

The object of our justifying faith is defined: belief in the sovereign God who demonstrated his saving power by raising Jesus our Lord from the dead.

Verse 25

This verse succinctly summarizes the theological purpose of Christ's work: His death deals with our guilt ('offences'), and His resurrection validates and secures our status of righteousness ('justification').

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