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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:23–25. His two-level outline is real structure in the source text, so it is rendered as structure.
In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, Rom 4:11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The accounts we have of the Old Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (Co1 10:11) for our learning, Rom 15:4. And this particularly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation, - for us also, that are man and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ, - for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, today, and for ever. His application of it is but short. Only we may observe,
I.Our common privilege; it shall be imputed to us, that is, righteousness shall.
The gospel way of justification is by an imputed righteousness, mellei logizesthai - it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of men to be justified; for there is a fountain opened that is inexhaustible.
II.Our common duty, the condition of this privilege, and that is believing.
The proper object of this believing is a divine revelation. The revelation to Abraham was concerning a Christ to come; the revelation to us is concerning a Christ already come, which difference in the revelation does not alter the case. Abraham believed the power of God in raising up an Isaac from the dead womb of Sarah; we are to believe the same power exerted in a higher instance, the resurrection of Christ from the dead. The resurrection of Isaac was in a figure (Heb 11:19); the resurrection of Christ was real. Now we are to believe on him that raised up Christ; not only believe his power, that he could do it, but depend upon his grace in raising up Christ as our surety; so he explains it, Rom 4:25, where we have a brief account of the meaning of Christ's death and resurrection, which are the two main hinges on which the door of salvation turns.
1.He was delivered for our offences. God the Father delivered him, he delivered up himself as a sacrifice for sin. He died indeed as a malefactor, because he died for sin; but it was not his own sin, but the sins of the people. He died to make atonement for our sins, to expiate our guilt, to satisfy divine justice.
2.He was raised again for our justification, for the perfecting and completing of our justification. By the merit of his death he paid our debt, in his resurrection he took out our acquittance. When he was buried he lay a prisoner in execution for our debt, which as a surety he had undertaken to pay; on the third day an angel was sent to roll away the stone, and so to discharge the prisoner, which was the greatest assurance possible that divine justice was satisfied, the debt paid, or else he would never have released the prisoner: and therefore the apostle puts a special emphasis on Christ's resurrection; it is Christ that died, yea, rather that has risen again, Rom 8:34. So that upon the whole matter it is very evident that we are not justified by the merit of our own works, but by a fiducial obediential dependence upon Jesus Christ and his righteousness, as the condition on our part of our right to impunity and salvation, which was the truth that Paul in this and the foregoing chapter had been fixing as the great spring and foundation of all our comfort.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Paul says that in Abraham a model was given to both Jews and Gentiles, so that by his example we might believe in God and Christ and the Holy Spirit, and that it might be reckoned to us as righteousness.
After saying many great things of Abraham, and his faith, and righteousness, and honor before God, lest the hearer should say, What is this to us, for it is he that was justified? he places us close to the Patriarch again. So great is the power of spiritual words. For of one of the Gentiles, one who was recently come near, one who had done no work, he not only says that he is in nothing inferior to the Jew who believes (i.e. as a Jew), but not even to the Patriarch, but rather, if one must give utterance to the wondrous truth, even much greater. For so noble is our birth, that his faith is but the type of ours. And he does not say, If it was reckoned unto him, it is probable it will be also to us, that he might not make it matter of syllogism. But he speaks in authentic words of the divine law, and makes the whole a declaration of the Scripture. For why was it written, he says, save to make us see that we also were justified in this way? For it is the same God Whom we have believed, and upon the same matters, if it be not in the case of the same persons. And after speaking of our faith, he also mentions God's unspeakable love towards man, which he ever presents on all sides, bringing the Cross before us.
See how after mentioning the cause of His death, he makes the same cause likewise a demonstration of the resurrection. For why, he means, was He crucified? Not for any sin of His own. And this is plain from the Resurrection. For if He were a sinner, how should He have risen? But if He rose, it is quite plain that He was not a sinner. But if He was not a sinner, how came He to be crucified?-For others,-and if for others, then surely he rose again. Now to prevent your saying, How, when liable for so great sins, came we to be justified? he points out One that blotteth out all sins, that both from Abraham's faith, whereby he was justified, and from the Saviour's Passion, whereby we were freed from our sins, he might confirm what he had said. And after mentioning His Death, he speaks also of His Resurrection. For the purpose of His dying was not that He might hold us liable to punishment and in condemnation, but that He might do good unto us. For for this cause He both died and rose again, that He might make us righteous.
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Summary
Romans 4:23 serves as a pivotal statement in Paul's exposition on justification by faith, asserting that the biblical record of Abraham's righteousness being credited to him was not merely a historical anecdote for Abraham's benefit, but a divinely inspired truth written with a broader, universal purpose: to establish the enduring principle by which all believers, across all generations, are declared righteous by God through faith.
Context
Literary Context
Romans 4:23 stands as a concluding summary and transition within Paul's profound theological argument concerning justification. Having meticulously demonstrated in Romans 4:1-22 that Abraham, the father of the Jewish nation, was justified by faith and not by works of the Law or circumcision, Paul now explicitly states the universal applicability of this foundational truth. He has already quoted Genesis 15:6 ("Abraham believed God, and it was credited to him as righteousness") multiple times to underscore that righteousness is a divine imputation, not a human achievement. Verse 23 acts as a bridge, moving from the specific example of Abraham to the general principle that applies to all who would believe in Christ, setting the stage for the full articulation of this truth in the subsequent verses.
Historical & Cultural Context
In the 1st-century Roman world, particularly within Jewish thought, righteousness was often understood as conformity to the Mosaic Law and adherence to its precepts, including circumcision. Paul's argument directly challenges this prevailing understanding by pointing to Abraham, who lived centuries before the Law was given and whose righteousness was credited through faith. This was revolutionary, as it opened the door for Gentiles to be included in God's covenant people on the same basis as Jews—faith, not ethnic or legalistic distinctions. The concept of "imputation" (crediting something to an account) was familiar in both legal and commercial contexts of the ancient world, making Paul's theological point about God crediting righteousness to believers by faith a powerful and understandable metaphor for his audience, both Jewish and Gentile.
Key Themes
Romans 4:23 profoundly contributes to several key themes woven throughout Romans. Firstly, it reinforces the Universal Scope of Salvation, demonstrating that God's plan of justification by faith is not limited to a specific ethnic group or historical period, but is applicable to all people who exercise faith in Him, echoing themes found in Romans 3:29-30. Secondly, it highlights the Purpose and Authority of Scripture, asserting that Old Testament narratives are not mere historical accounts but divinely inspired texts intended to reveal enduring theological truths for all generations of believers. The example of Abraham in Genesis is presented as a foundational pattern for understanding God's method of salvation. Thirdly, it underscores the Continuity of God's Plan of Justification, showing that God's way of declaring people righteous has always been consistent—through faith—linking the experience of Abraham to that of New Testament believers and affirming the unified nature of God's redemptive work across history.
Exposition and Analysis
Key Word Analysis
This verb, G1125, meaning "to grave" or "to write," refers to the act of recording something permanently, typically in Scripture. In this context, it emphasizes the divine inspiration and enduring authority of the Old Testament account of Abraham. The fact that it "was written" signifies its authoritative status as God's revealed truth, intended to instruct and guide future generations, not merely to document a past event.
Derived from G3440, this adverb means "merely" or "only." Its use here is crucial for Paul's argument, as it negates the idea that Abraham's justification was an isolated, unique case. By stating it was "not written for his sake alone," Paul immediately broadens the scope of Abraham's experience, transforming it from a singular historical event into a universal theological principle that applies to all who share Abraham's faith.
This verb, G3049, is a central theological term in Romans 4. It is a financial or legal term meaning "to reckon," "to credit," "to count," or "to attribute" something to someone's account. It signifies a declarative act where something is officially registered or considered to be true, even if it is not inherently possessed. In the context of righteousness, it means God legally credits or attributes righteousness to a person's account, not because they have earned it, but because of their faith.
Verse Breakdown
"Now it was not written for his sake alone,"
This opening clause, introduced by "Now" (G1161, dé), signals a transition and an amplification of the preceding argument. Paul asserts that the scriptural record of Abraham's justification by faith was not merely a biographical detail or an exclusive historical account meant only for Abraham's personal benefit or as a unique example for him. This negates any interpretation that would limit the scope or relevance of Abraham's experience.
"that it was imputed to him;"
This clause clarifies the content of what was written and why it was significant. The "it" refers back to the act of righteousness being "imputed" or credited to Abraham. The implication is that the divine act of crediting righteousness to Abraham's faith was documented in Scripture precisely because it serves as a pattern and a promise for others. This sets the stage for the universal application of this principle to all believers, which Paul explicitly states in the subsequent verse (Romans 4:24).
Literary Devices
Paul employs several literary devices in Romans 4:23 to underscore his point. The most prominent is Antithesis, where he contrasts what the scripture was not written for ("for his sake alone") with its implied universal purpose (for all who would believe). This rhetorical technique immediately broadens the scope of the passage, drawing the reader's attention from a specific historical figure to a timeless theological truth. There is also an element of Metonymy in "it was not written," where "it" (the act of imputation) stands for the entire scriptural account of Abraham's justification, emphasizing that the purpose of the written record extends beyond the individual. Furthermore, the use of Legal Language with "imputed" (logízomai) frames the theological concept of justification in terms of a divine accounting or legal declaration, making the abstract concept of righteousness tangible and understandable as a credited status.
Theological and Thematic Connections
Romans 4:23 is a cornerstone for understanding the doctrine of justification by faith, revealing God's consistent method of relating to humanity. It underscores that God's righteousness is not based on human performance or ethnic identity, but on a gracious divine act that credits righteousness to those who believe. This principle, demonstrated in Abraham's life, transcends historical epochs and cultural boundaries, affirming that salvation has always been, and continues to be, a gift received through faith. It speaks to God's unchanging character as one who justifies the ungodly by grace, providing a secure foundation for the believer's standing before Him.
Reflection and Application
The profound truth of Romans 4:23 offers immense comfort and assurance to every believer. It dismantles any notion that our standing with God is precarious, dependent on our fluctuating performance or adherence to a list of rules. Instead, it powerfully declares that the very same principle by which Abraham, the father of faith, was declared righteous—God crediting righteousness to him because of his faith—is applicable to us today. This means our righteousness before God is not earned, but is a divine gift, a perfect status imputed to us the moment we place our faith in Christ. This truth should cultivate deep humility, profound gratitude for God's grace, and an unshakable confidence in our salvation. It frees us from the burden of striving for self-righteousness and empowers us to live out of a secure identity as those already declared righteous in God's sight, motivating us to live lives that reflect His goodness, not to earn His favor.
Questions for Reflection
FAQ
Why is Abraham's example so central to Paul's argument about justification?
Abraham is central because he predates the Mosaic Law and circumcision, which were often seen by Jewish people as the means to righteousness. By demonstrating that Abraham was justified by faith (as recorded in Genesis 15:6), Paul proves that God's method of justification has always been consistent: through faith, not works. This allows Paul to argue for the inclusion of both Jews and Gentiles into God's family on the same basis, highlighting the universality of God's grace, as seen throughout Romans 4.
What does "imputed" (or "reckoned" / "credited") truly mean in this context?
The Greek word "logízomai" (G3049) is an accounting or legal term. It means to attribute, credit, or reckon something to someone's account. In the context of righteousness, it signifies that God legally declares a person righteous, not because they are inherently perfect or have earned it, but because of their faith. It's a divine declaration, a status given, rather than a quality achieved. This concept is vital for understanding how believers are made right with God, as it is a gift from Him, freely given and received by faith, as further explained in Romans 5:1.
Christ-Centered Fulfillment
Romans 4:23, by declaring that Abraham's justification by faith was not for his sake alone, powerfully foreshadows the ultimate fulfillment of God's redemptive plan in Jesus Christ. The "imputation" of righteousness to Abraham by faith is the Old Testament pattern for the New Testament reality where righteousness is imputed to all who believe in Christ. The "it" that was imputed to Abraham finds its climactic expression in the person and work of Jesus. Our faith is not merely in a general concept of God, but specifically in God "who raised Jesus our Lord from the dead, who was delivered up for our trespasses and raised for our justification" (Romans 4:24-25). Christ's perfect obedience, sacrificial death, and victorious resurrection are the basis upon which God can justly declare us righteous. Just as Abraham's faith was counted, so too is the believer's faith in Christ the means by which the perfect righteousness of Christ is credited to our account, making us "the righteousness of God in Him" (2 Corinthians 5:21). This divine exchange is the heart of the gospel, fulfilling the promise implicit in Abraham's experience and making salvation universally available through faith in the Lamb of God (John 1:29).