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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
Two Centuries of Reception
5 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.
Note that Paul does not speak of those who believe that God is supreme, or of those who believe that he made heaven and earth, or of those who believe that he made the angels and the other hosts of the heavenly glory. Rather, he speaks of those who believe in the God who raised Jesus Christ from the dead. Did Abraham believe in this God even before he had raised Jesus?… Abraham’s faith contained within it the form and image of this great mystery. For when he was ordered to sacrifice his only son, he believed that God could raise him up from the dead. Moreover, he did not believe this of Isaac only but also of his seed, which is Christ.
The Lord is building his own temple, for the Father raised Christ from the dead in order to do his work through the Son.
Although what is now believed is different, faith has one and the same gift. Therefore we receive this gift because we believe. And believing that Christ is the Son of God, we are adopted as sons, for God could give no greater gift to believers than to call them sons of God once they had renounced their sins. For we are called “sons of God,” but they are not worthy even to be called servants.
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.
We are meant to imitate Abraham’s example as if he were our father, just as we imitate the examples of the saints, by which they pleased the Lord. They were tempted so that they might know themselves and so that we might follow them. We shall benefit if we believe as completely that God has raised Christ from the dead as Abraham believed that his body, which was as good as dead, could be made alive in order to produce children.
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Summary
Romans 4:24 serves as the climactic application of Paul's argument for justification by faith, extending the principle demonstrated in Abraham's life to all believers in the New Covenant era. It declares that righteousness is imputed to those who place their faith in God, specifically in His power demonstrated through the resurrection of Jesus Christ, thereby establishing a universal and consistent pathway to a right standing with God, grounded in divine grace rather than human merit.
Context
Literary Context
Romans chapter 4 is pivotal in Paul's theological exposition of justification by faith, building upon the foundational arguments in Romans 1:18-3:20 concerning humanity's universal sinfulness and the subsequent revelation of God's righteousness in Romans 3:21-31. Paul introduces Abraham as the prime Old Testament example, demonstrating that Abraham was declared righteous by God not because of his works or adherence to the Law (which didn't yet exist), but solely because of his faith (as seen in Romans 4:3, quoting Genesis 15:6). The preceding verses, Romans 4:22-23, explicitly state that Abraham's faith "was imputed to him for righteousness." Verse 24 then makes a crucial transition, applying this same principle directly to contemporary believers, emphasizing that Abraham's experience was not unique to him but served as a prototype for all who would believe in the God who raised Jesus.
Historical & Cultural Context
In Paul's day, both Jewish and Gentile audiences held distinct views on achieving righteousness. For many Jews, righteousness was inextricably linked to adherence to the Mosaic Law, circumcision, and ethnic identity. The concept of "imputed righteousness" apart from these works was revolutionary and challenged deeply ingrained religious paradigms. Gentiles, on the other hand, often sought favor with deities through ritualistic acts, moral living, or philosophical pursuits. Paul's declaration that righteousness comes solely through faith in a crucified and resurrected Jewish Messiah, accessible to all regardless of ethnic or social background, radically redefined the path to salvation. The emphasis on God "raising up Jesus from the dead" was also a direct challenge to both Jewish skepticism about a crucified Messiah and Greco-Roman philosophical disdain for bodily resurrection.
Key Themes
This verse encapsulates several major theological themes within Romans. Firstly, the Imputation of Righteousness is central, highlighting God's gracious act of crediting a sinner with Christ's righteousness, rather than demanding perfect adherence to the Law. This is distinct from earned righteousness. Secondly, Faith as the Means underscores that human belief, not human performance, is the instrument through which this divine declaration is received. Paul consistently contrasts faith with works throughout Romans, particularly in Romans 3:28. Thirdly, the Object of Faith is precisely defined: "him that raised up Jesus our Lord from the dead." This points to the absolute necessity of the resurrection of Christ as the definitive act of God validating Jesus' claims and His atoning work, as further explored in 1 Corinthians 15:17. Finally, the phrase "for us also" establishes a profound Continuity with Abraham, demonstrating that God's method of dealing with humanity has always been consistent: salvation is by grace through faith, a truth foreshadowed in the life of the patriarch and fully revealed in Christ.
Exposition and Analysis
Key Word Analysis
This word (G3049) is an accounting term meaning "to take an inventory, i.e., estimate (literally or figuratively); to conclude, (ac-)count (of), credit, reckon, suppose, think (on)." In a theological context, it signifies a legal declaration or crediting of something to one's account. It emphasizes that righteousness is not inherently possessed or earned, but is graciously assigned or reckoned by God to the believer, much like a deposit in an account.
This verb (G4100) means "to have faith (in, upon, or with respect to, a person or thing), i.e., credit; by implication, to entrust (especially one's spiritual well-being to Christ)." It denotes a deep conviction, trust, and reliance upon the object of faith. It's not merely intellectual assent but a wholehearted commitment and surrender.
This verb (G1453) means "to waken (transitively or intransitively), i.e., rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence); to awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up." In the context of Jesus, it specifically refers to God's act of bringing Him back to life from the dead, signifying divine power and victory over death.
Verse Breakdown
"But for us also, to whom it shall be imputed,"
This opening clause establishes a direct parallel and extension from Abraham's experience to all believers. The conjunction "But" (G235, allá') introduces a contrast or transition, shifting the focus from Abraham's specific case to its universal application. The phrase "for us also" (G1223, diá G2248, hēmâs G2532, kaí) emphasizes that the same divine principle of imputation applies to contemporary believers. The future tense "shall be imputed" (G3049, logízomai' G3195, méllō') highlights the certainty of this divine act for those who meet the condition.
"if we believe on him that raised up Jesus our Lord from the dead;"
This clause specifies the condition for imputation and the precise object of saving faith. The "if" (G1909, epí) here introduces the condition, not doubt, but rather the means by which the imputation occurs: through belief. The object of this belief is not merely a concept or a general deity, but specifically "him that raised up Jesus our Lord from the dead." This refers to God the Father, who demonstrated His ultimate power and validated Jesus' identity and work by resurrecting Him. The resurrection is presented as the cornerstone event that authenticates Jesus as "our Lord" (G2962, kýrios'), signifying His divine authority and sovereignty, and confirms the efficacy of His atoning sacrifice. The phrase "from the dead" (G1537, ek G3498, nekrós') underscores the completeness of Jesus' death and the miraculous nature of His rising.
Literary Devices
Paul employs several Literary Devices in this concise verse. The primary device is Analogy, as he draws a direct parallel between Abraham's justification and that of New Testament believers, using Abraham as a prototype to illustrate a universal principle. This is reinforced by the phrase "for us also," which functions as a device of Inclusion, broadening the scope of God's saving work. There is also a subtle Contrast implied with the preceding arguments against justification by works, positioning faith as the sole means. Furthermore, the verse functions as a powerful Theological Statement, succinctly summarizing the core of the gospel message: salvation is by faith in the God who resurrected Jesus. The precise identification of the object of faith ("him that raised up Jesus our Lord from the dead") adds a layer of Specificity, making the theological claim concrete and historically grounded.
Theological and Thematic Connections
Romans 4:24 is a theological linchpin, connecting the Old Testament revelation of God's character to the New Testament fulfillment in Christ. It underscores the profound truth that God's righteousness is not earned by human effort or adherence to external laws, but is freely given to those who respond in faith. This concept of imputed righteousness is foundational to the doctrine of justification by faith, emphasizing that salvation is entirely a work of God's grace. The specific focus on the resurrection of Jesus as the object of faith highlights its indispensable role in the gospel; it is the ultimate divine affirmation of Christ's identity, His victory over sin and death, and the efficacy of His atoning sacrifice. Without the resurrection, faith would be futile, and there would be no basis for the imputation of righteousness.
Reflection and Application
Romans 4:24 offers profound assurance and liberation to every believer. It dismantles the burden of striving for righteousness through personal performance, reminding us that our standing before God is not based on our works, but on His gracious declaration, received through faith. This truth should cultivate deep humility, recognizing that our salvation is a gift, not an achievement. It also directs our faith to its proper object: the living God who demonstrated His power and purpose in raising Jesus from the dead. This focus on the resurrection provides an unshakeable foundation for our hope, assuring us that if God could conquer death, He can certainly bring us into a right relationship with Himself and secure our eternal future. Embracing this truth frees us to live not for righteousness, but from righteousness, empowered by grace to live lives that reflect gratitude and love for the One who has justified us.
Questions for Reflection
FAQ
What does "imputed" truly mean in this context, and why is it so important?
"Imputed" (from the Greek logízomai) is an accounting term meaning to "credit," "reckon," or "attribute" something to someone's account. In Romans 4:24, it means that God legally declares and credits righteousness to believers, not because they have inherently achieved it through their own actions, but because of their faith. This concept is crucial because it highlights that our right standing with God is a divine gift, a legal declaration based on Christ's perfect righteousness, rather than an earned status. It underscores that salvation is by grace through faith, preventing any boasting in human merit (as seen in Ephesians 2:8-9).
Why is the resurrection of Jesus specifically mentioned as the object of our faith for imputation of righteousness?
The resurrection of Jesus is central because it is God's ultimate validation of Christ's atoning work on the cross. If Jesus had not been raised, His death would have been merely that of a martyr, and His claims would have been unsubstantiated. However, by raising Him from the dead, God declared Jesus to be His Son with power, confirming that His sacrifice was fully accepted and effective in dealing with sin. Paul states in Romans 4:25 that Jesus "was delivered up for our transgressions and raised for our justification." Our faith is therefore directed not merely at a historical event, but at the living God who conquered death through Christ, providing the living hope and power necessary for our justification and new life.
How does our faith, as described in Romans 4:24, relate to Abraham's faith?
Paul explicitly states "But for us also," drawing a direct parallel between Abraham's experience and that of New Testament believers. Abraham's faith in God's promise was "imputed to him for righteousness" (Romans 4:3). Similarly, our faith in the God who raised Jesus from the dead is the means by which righteousness is imputed to us. The core principle—justification by faith—remains consistent across dispensations. The difference lies in the specific object and fuller revelation: Abraham believed God's promise of a son and a nation, while we believe in the fulfillment of God's ultimate promise through the resurrection of Jesus, who is the promised Seed and the means of salvation for all nations (Galatians 3:8).
Christ-Centered Fulfillment
Romans 4:24 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, particularly in His resurrection. While Abraham's faith looked forward to God's promises, our faith, as outlined here, looks back to and rests upon the completed work of Christ. Jesus is not merely the example of faith, but the very object and enabler of the faith that justifies. It is through His perfect obedience, His sacrificial death on the cross for our sins, and supremely, His triumphant resurrection from the dead, that God's righteousness is made available for imputation. The resurrection of Jesus is the divine seal of approval on His atoning work, demonstrating His victory over sin and death, and confirming His identity as "our Lord." As Romans 5:18-19 explains, just as sin came through one man, Adam, so righteousness and life come through one man, Jesus Christ. He became sin for us "that we might become the righteousness of God in Him" (2 Corinthians 5:21). Therefore, when we believe on the God who raised Jesus, we are not simply performing a mental exercise; we are trusting in the finished work of Christ, whose resurrection guarantees our justification and new life, making us righteous in God's sight, not by our own merit, but by His perfect, imputed righteousness. Our faith is a response to God's gracious act in Christ, leading to a profound union with Him, where His righteousness becomes ours (Philippians 3:9).