TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:9–16. His four-level outline is real structure in the source text, so it is rendered as structure.
St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.
I.It was before he was circumcised, Rom 4:10.
His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (Rom 4:9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision: -
1.That circumcision might be a seal of the righteousness of faith, Rom 4:11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, etc. Now we may hence observe,
(1.)The nature of sacraments in general: they are signs and seals - signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people.
(2.)The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be,
[1.]A sign - a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby.
[2.]A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Rom 10:6), and it refers to an Old Testament promise, Deu 30:12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.
2.That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen 4:20, Gen 4:21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed.
(1.)The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luk 19:9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col 3:11; Gal 5:6.
(2.)The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.
II.It was before the giving of the law, Rom 4:13-16.
The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal 3:17, Gal 3:18. Now observe,
1.What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen 12:3), In thee shall all the families of the earth be blessed.
2.How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb 11:8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Rom 4:14, Rom 4:15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Rom 4:15. The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.
3.Why the promise was made to him by faith; for three reasons, Rom 4:16.
(1.)That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise.
(2.)That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, Sa2 23:5.
(3.)That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Rom 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (Rom 4:17) he refers us to Gen 17:5, where the reason of the change of his name from Abram - a high father, to Abraham - the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. - Maimonides.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul says that the promise given to Abraham that he should inherit the world did not come from the law but by faith, which was reckoned to him as righteousness. It doubtless follows that everyone who hopes that God’s righteousness will be imputed to him hopes for this by faith and not by the law.
The apostle shows that there is something wicked in hoping for an inheritance by the law.
He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establisheth the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident, it is more mighty: if it has testimony borne to it by the Law, and establisheth the Law, it is not opposed to it, but friendly and allied to it. Again, be shows upon other grounds too that it was not even possible by the Law to attain to the inheritance, and after having matched it with the circumcision, and gained it the victory, he brings it besides into contrast with the Law in these words, "For if they which are of the Law be heirs, faith is made void." To prevent them anyone from saying that one may have faith and also keep up the Law, he shows this to be impracticable. For he that clings to the Law, as if of saving force, does disparagement to faith's power; and so he says, "faith is made void," that is, there is no need of salvation by grace. For then it cannot show forth its own proper power; "and the promise is made of none effect."
If only the circumcised are heirs, God has not fulfilled his promise to Abraham that he would be the father of many nations, and it will seem that the nations believed in God without any reason.
Continue studying Romans 4:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Romans 4:14 stands as a pivotal declaration in Paul's argument for justification by faith, asserting that if the inheritance of God's promises were contingent upon adherence to the Mosaic Law, then the very concept of faith would be rendered meaningless, and the divine promise itself would be stripped of its power and efficacy. This verse underscores the fundamental incompatibility of law-based righteousness with grace-based faith as the means of receiving God's covenantal blessings, highlighting the absolute necessity of faith for the promise to stand.
Context
Literary Context
Romans 4:14 is situated within Paul's profound theological exposition on justification by faith, a central theme of his letter to the Romans. In the preceding verses, Paul has meticulously built his case using the patriarch Abraham as the prime example. He demonstrates that Abraham was declared righteous not by works of the Law or by circumcision, but by his belief in God's promise, as recorded in Genesis 15:6. Paul emphasizes that Abraham received this righteousness before the Law was given at Sinai and before he was circumcised, thus establishing faith as the pre-eminent and universal principle for receiving God's favor. Verse 14 serves as a logical conclusion to this argument, a stark "if-then" statement that exposes the untenable consequences of basing inheritance on legal adherence rather than on faith. It directly counters any notion that the Law could provide the basis for the promise, setting the stage for Paul's further explanation of the promise's fulfillment through Christ to both circumcised and uncircumcised believers in Romans 4:16-25.
Historical & Cultural Context
The audience of Paul's letter to the Romans included both Jewish and Gentile believers, many of whom were grappling with the implications of the Gospel for their understanding of the Mosaic Law and traditional Jewish identity. For centuries, the Law (Torah) had been the cornerstone of Jewish life, seen as God's divine revelation and the pathway to righteousness and covenantal blessing. Many Jewish Christians continued to believe that adherence to the Law, including circumcision and dietary regulations, was necessary for full inclusion in God's people and for inheriting His promises. The concept of "heirs" (Greek: klēronomoi) was deeply significant in both Jewish and Roman cultures, referring to those who legally received an inheritance—often land, property, or status—from a deceased relative. Paul leverages this familiar concept to explain the spiritual inheritance promised by God. His argument in Romans 4 directly challenges the prevailing Jewish cultural understanding that one's standing before God was primarily determined by one's meticulous observance of the Law, asserting instead that God's promise to Abraham was always intended to be received through faith, making it accessible to all, irrespective of ethnic or legal distinctions.
Key Themes
Romans 4:14 contributes significantly to several overarching themes in Paul's theology within Romans and beyond. The most prominent is the Antithesis of Faith and Law, where Paul demonstrates that these two principles operate on fundamentally different bases for salvation and inheritance; they are mutually exclusive as primary means. If one is the basis, the other is nullified. This leads to the theme of Justification by Faith Alone (sola fide), emphasizing that a right standing before God is granted solely through trust in His promises and His Son, Jesus Christ, rather than through human effort or legal performance. The verse also highlights the Nature of God's Promise, revealing it as an unconditional, grace-based declaration that precedes and transcends the Law, rooted in God's sovereign initiative. Furthermore, it speaks to the Universal Scope of Salvation, implying that if the promise is based on faith, it can extend beyond a single ethnic group (those "of the law") to all who believe, fulfilling God's original intention for Abraham to be the father of many nations (Romans 4:17). Finally, the verse implicitly touches upon the Efficacy of God's Word, asserting that God's promise is powerful and effective, but its effectiveness for individuals is contingent upon the means He has established—faith.
Exposition and Analysis
Key Word Analysis
Refers to the Mosaic Law, the collection of divine commands given to Israel through Moses. In this context, "they which are of the law" refers to those who base their claim to righteousness and inheritance on their adherence to this legal code. Paul uses nómos to represent a system of works-based righteousness, contrasting it sharply with faith.
A "sharer by lot" or "inheritor." This term signifies one who receives a portion or possession, often through a legal right or divine appointment. Here, it refers to those who receive the spiritual blessings and covenantal promises of God, particularly those made to Abraham, which include righteousness, relationship with God, and participation in God's redemptive plan.
To be "rendered entirely idle (useless)," "abolished," "annulled," or "deprived of force." This strong verb emphasizes the complete nullification or invalidation of something. If the promise were contingent on the Law, its original intent and power would be utterly destroyed, stripped of its ability to accomplish what it was meant to.
Verse Breakdown
"For if they which are of the law [be] heirs"
This clause sets up a hypothetical condition. Paul posits a scenario where the inheritance of God's promises—the blessings and covenantal relationship promised to Abraham and his spiritual offspring—is granted based on adherence to the Mosaic Law. The phrase "they which are of the law" identifies those who rely on their legal performance and ethnic identity as Jews for their standing before God. Paul is challenging the premise that law-keeping could be the basis for receiving what God has promised.
"faith is made void"
This is the first devastating consequence of the hypothetical condition. If the Law were the means to inheritance, then faith would be "emptied" (Greek: kenóō), rendered meaningless, useless, and without purpose. Faith, by its very nature, implies reliance on God's unmerited favor and promise, not on human effort or performance. If human performance (Law-keeping) is the basis, then there is no need for faith, and its essential role in God's plan of salvation is negated.
"and the promise made of none effect"
This is the second, equally dire consequence. Not only would faith be nullified, but the promise itself would be "abolished" or "deprived of force" (Greek: katargéō). The divine promise, which is inherently a declaration of God's sovereign grace and faithfulness, would lose its power and validity if it became dependent on human ability to perfectly fulfill the Law. A promise based on perfect human performance is no longer a promise of grace but a conditional contract that humanity is incapable of fulfilling, thereby rendering the promise itself ineffective.
Literary Devices
Paul employs several powerful literary devices in Romans 4:14 to convey his theological argument. The most prominent is a Conditional Statement ("For if... then..."), which functions as a logical syllogism, demonstrating the inevitable and unacceptable consequences of a false premise. This "if-then" structure highlights the stark Antithesis between "law" and "faith" as mutually exclusive principles for receiving God's inheritance. Paul uses strong, definitive verbs like "made void" (kenóō) and "made of none effect" (katargéō), which border on Hyperbole or intense Emphatic Language, to underscore the absolute impossibility and theological absurdity of the Law being the basis for the promise. These terms are not merely descriptive; they are polemical, designed to shock the reader into recognizing the theological impasse created by a law-based system of inheritance. The entire verse functions as a piece of Logical Argumentation, compelling the reader to follow Paul's reasoning to its unavoidable conclusion: either faith is the means, or God's promise and the very concept of faith are nullified.
Theological and Thematic Connections
Romans 4:14 articulates a profound theological truth foundational to the Christian understanding of salvation: God's covenantal promises are rooted in His unmerited grace and received through faith, not through human adherence to a legal code. This verse underscores that the Law, while holy and good in its purpose of revealing sin and God's standard, was never intended to be the means by which humanity could earn righteousness or inherit God's blessings. To assert that inheritance comes by the Law is to fundamentally misunderstand the nature of God's promise, which is a free gift dependent on divine faithfulness, not human performance. It reveals God's character as a promise-keeping God whose redemptive plan is secured by His own initiative and power, not by human striving. This theological distinction is crucial for understanding the New Covenant, where Christ's perfect obedience and sacrificial death fulfill the Law's demands, making the promise accessible to all who believe.
Reflection and Application
Romans 4:14 serves as a powerful reminder that our standing before God is not, and never can be, based on our own efforts, obedience to rules, or religious performance. If our inheritance of God's promises depended on perfectly fulfilling the Law, then faith would become superfluous, and the glorious promise of God—a gift freely given—would be rendered null and void. This truth liberates us from the crushing burden of trying to earn God's favor, a task at which we would inevitably fail. Instead, it invites us to rest in the finished work of Christ and to embrace a life of humble dependence on God's grace, received through faith. It calls us to examine where we place our trust: in our own abilities and good deeds, or in the unfailing faithfulness of God and the redemptive work of Jesus Christ. Our assurance comes not from what we do, but from what God has done and promised.
Questions for Reflection
FAQ
Does Romans 4:14 mean the Law is bad or useless?
No, Romans 4:14 does not teach that the Law is bad or useless. Paul consistently affirms the Law's divine origin and its holy, just, and good nature (e.g., Romans 7:12). The Law serves crucial purposes: it reveals God's righteous character, exposes humanity's sin, and points to the need for a savior. However, its purpose is not to provide a means for fallen humanity to earn righteousness or inherit God's promises. Paul's point in Romans 4 is that the Law and the promise operate on different principles for obtaining inheritance. If the inheritance were of the Law (i.e., earned by keeping it), then faith would be unnecessary, and the promise, which is a gift of grace, would be nullified. The Law is good, but it was never intended to be the path to justification or inheritance.
How does this verse relate to Christian obedience and living a holy life?
Romans 4:14 clarifies the basis of our salvation and inheritance, which is faith, not law-keeping. However, this does not negate the importance of obedience or holy living for Christians. Rather, it reorients the motivation for such living. We obey not to earn our salvation or inheritance, but because we have received them by grace through faith. Our obedience becomes a grateful response to God's saving work, a demonstration of our love for Him, and evidence of the Holy Spirit's transforming power within us. As Paul explains elsewhere, we are "created in Christ Jesus for good works" (Ephesians 2:10). Our walk of faith involves living according to God's will, not as a means to gain favor, but as a joyful expression of our new identity as heirs of God's promise through Christ.
Christ-Centered Fulfillment
Romans 4:14, by starkly contrasting law and faith as the means to inheritance, powerfully anticipates and magnifies the Christ-centered fulfillment of God's promises. The "promise" that would be "made of none effect" if based on law is ultimately the promise of salvation, eternal life, and participation in God's kingdom, all of which find their definitive "Yes" in Jesus Christ (2 Corinthians 1:20). Christ is the true "seed" of Abraham to whom the promises were ultimately directed (Galatians 3:16). His perfect obedience to the Law and His substitutionary death on the cross fully satisfied its demands, thereby removing the curse of the Law for those who believe (Galatians 3:13) and making it possible for the promise to be received by faith. Through faith in Christ, believers are united with Him, becoming Abraham's spiritual offspring and "heirs according to the promise" (Galatians 3:29). Thus, Christ is the very embodiment of the promise, and faith in Him is the only means by which that promise, which would otherwise be nullified by humanity's inability to keep the Law, becomes a living, effective reality for all who believe, fulfilling God's gracious design from eternity past (Romans 3:21-26).