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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 4:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges they enjoyed, and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews: Abraham our father. Now surely his prerogative must needs be as great as theirs who claim it as his seed according to the flesh. Now what has he found? All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God; and thus Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of great price. What has he found, kata sarka - as pertaining to the flesh, that is, by circumcision and his external privileges and performances? These the apostle calls flesh, Phi 3:3. Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God's acceptance? No, by no means, which he proves by several arguments.
I.If he had been justified by works, room would have been left for boasting, which must for ever be excluded.
If so, he hath whereof to glory (Rom 4:2), which is not to be allowed. "But," might the Jews say, "was not his name made great (Gen 12:2), and then might not he glory?" Yes, but not before God; he might deserve well of men, but he could never merit of God. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility; but nothing to glory in before God, Co1 4:4; Phi 3:8, Phi 3:9. So Abraham. Observe, He takes it for granted that man must not pretend to glory in any thing before God; no, not Abraham, as great and as good a man as he was; and therefore he fetches an argument from it: it would be absurd for him that glorieth to glory in any but the Lord.
II.It is expressly said that Abraham's faith was counted to him for righteousness.
What saith the scripture? Rom 4:3. In all controversies in religion this must be our question, What saith the scripture? It is not what this great man, and the other good man, say, but What saith the scripture? Ask counsel at this Abel, and so end the matter, Sa2 2:18. To the law, and to the testimony (Isa 8:20), thither is the last appeal. Now the scripture saith that Abraham believed, and this was counted to him for righteousness (Gen 15:6); therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself any of the formal nature of a righteousness, further than as God himself was graciously pleased so to count it to him. It is mentioned in Genesis, upon occasion of a very signal and remarkable act of faith concerning the promised seed, and is the more observable in that it followed upon a grievous conflict he had had with unbelief; his faith was now a victorious faith, newly returned from the battle. It is not the perfect faith that is required to justification (there may be acceptable faith where there are remainders of unbelief), but the prevailing faith, the faith that has the upper hand of unbelief.
III.If he had been justified by faith, the reward would have been of debt, and not of grace, which is not to be imagined.
This is his argument (Rom 4:4, Rom 4:5): Abraham's reward was God himself; so he had told him but just before (Gen 15:1), I am thy exceeding great reward. Now, if Abraham had merited this by the perfection of his obedience, it had not been an act of grace in God, but Abraham might have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be; it is impossible for man, much more guilty man, to make God a debtor to him, Rom 11:35. No, God will have free grace to have all the glory, grace for grace's sake, Joh 1:16. And therefore to him that worketh not - that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but disclaiming any such pretension casts himself wholly upon the free grace of God in Christ, by a lively, active, obedient faith - to such a one faith is counted for righteousness, is accepted of God as the qualification required in all those that shall be pardoned and saved. Him that justifieth the ungodly, that is, him that was before ungodly. His former ungodliness was no bar to his justification upon his believing: ton asebē - that ungodly one, that is, Abraham, who, before his conversion, it should seem, was carried down the stream of the Chaldean idolatry, Jos 24:2. No room therefore is left for despair; though God clears not the impenitent guilty, yet through Christ he justifies the ungodly.
IV.He further illustrates this by a passage out of the Psalms, where David speaks of the remission of sins, the prime branch of justification, as constituting the happiness and blessedness of a man, pronouncing blessed, not the man who has no sin, or none which deserved death (for then, while man is so sinful, and God so righteous, where would be the blessed man?) but the man to whom the Lord imputeth not sin, who though he cannot plead, Not guilty, pleads the act of indemnity, and his plea is allowed. It is quoted from Psa 32:1, Psa 32:2, where observe,
1.The nature of forgiveness. It is the remission of a debt or a crime; it is the covering of sin, as a filthy thing, as the nakedness and shame of the soul. God is said to cast sin behind his back, to hide his face from it, which, and the like expressions, imply that the ground of our blessedness is not our innocency, or our not having sinned (a thing is, and is filthy, though covered; justification does not make the sin not to have been, or not to have been sin), but God's not laying it to our charge, as it follows here: it is God's not imputing sin (Rom 4:8), which makes it wholly a gracious act of God, not dealing with us in strict justice as we have deserved, not entering into judgment, not marking iniquities, all which being purely acts of grace, the acceptance and the reward cannot be expected as debts; and therefore Paul infers (Rom 4:6) that it is the imputing of righteousness without works.
2.The blessedness of it: Blessed are they. When it is said, Blessed are the undefiled in the way, blessed is the man that walketh not in the counsel of the wicked, etc., the design is to show the characters of those that are blessed; but when it is said, Blessed are those whose iniquities are forgiven, the design is to show what that blessedness is, and what the ground and foundation of it. Pardoned people are the only blessed people. The sentiments of the world are, Those are happy that have a clear estate, and are out of debt to man; but the sentence of the word is, Those are happy that have their debts to God discharged. O how much therefore is it our interest to make it sure to ourselves that our sins are pardoned! For this is the foundation of all other benefits. So and so I will do for them; for I will be merciful, Heb 8:12.
Historical interpretation
Two Centuries of Reception
6 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.
Faith, which believes in the justifier, is the beginning of justification before God. And this faith, when it is justified, is like a root in the soil of the soul, which the rain has watered, so that as it begins to grow by the law of God, branches appear, which bring forth fruit. The root of righteousness does not spring from works; rather, the fruit of works grows from the root of righteousness, viz., by that root of righteousness by which God brings righteousness to the one whom he has accepted apart from works.
This refers to somebody who is bound by sin and who therefore does not do what the law commands. Paul says this because to an ungodly person, that is, to a Gentile, who believes in Christ without doing the works of the law, his faith is reckoned for righteousness just as Abraham’s was. How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God by faith alone.
For reflect how great a thing it is to be persuaded and have full confidence that God is able on a sudden not to free a man who has lived in impiety from punishment only, but even to make him just, and to count him worthy of those immortal honors. Do not then suppose that this one is lowered in that it is not reckoned unto the former of grace. For this is the very thing that makes the believer glorious; the fact of his enjoying so great grace, of his displaying so great faith. And note too that the recompense is greater. For to the former a reward is given, to the latter righteousness. Now righteousness is much greater than a reward. For righteousness is a recompense which most fully comprehends several rewards. Therefore after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then doth David say? and whom doth he pronounce blessed? is it him that triumphs in works, or him that hath enjoyed grace? him that hath obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness.
When an ungodly person is converted, God justifies him by faith alone, not for good works which he does not have. On that basis he would have been punished for his ungodly works. But note that Paul does not say one who remains in sin is justified by faith but rather the ungodly, i.e., one who has just come to believe.
The life of the soul is changeable. And when the soul lives in unrighteousness, that is its death; when again it becomes righteous, it becomes partaker of another life, which is not what itself is, inasmuch as by rising up to God, and cleaving to God, of Him it is justified. For it is said, "To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness." By forsaking God, it becomes unrighteous; by coming to Him, it is made righteous.
God makes the ungodly man godly, in order that he might persevere in this godliness and righteousness. For a man is justified in order that he might be just, not so that he might think it is all right to go on sinning.
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Summary
Romans 4:5 stands as a foundational statement in Paul's exposition on justification, articulating that a right standing before God is not achieved through human effort or merit, but is graciously bestowed upon those who, despite their ungodly state, place their trust in God, who then sovereignly imputes righteousness to their faith. This verse succinctly encapsulates the radical nature of divine grace, contrasting human works with God's unmerited declaration of righteousness for the undeserving.
Context
Literary Context
This verse is a crucial summation within Paul's sustained argument for justification by faith in Romans 3 and 4. Having established the universal sinfulness of humanity and the inadequacy of the Law to provide righteousness in Romans 3, Paul introduces God's righteousness revealed through faith in Christ, available to all who believe. Chapter 4 then serves to demonstrate this principle from the Old Testament, primarily through the examples of Abraham and David. Romans 4:3 explicitly states that Abraham's faith was "counted for righteousness," setting the stage for the general principle articulated in Romans 4:5. The surrounding verses (Romans 4:1-8) elaborate on how neither Abraham's works nor David's forgiveness of sins were the basis for their righteous standing, but rather God's gracious imputation.
Historical & Cultural Context
Paul's audience included both Jewish and Gentile believers in Rome, and his letter directly addresses the prevailing Jewish understanding of righteousness, which often centered on adherence to the Mosaic Law, circumcision, and good deeds as a means of earning divine favor. For many, the concept of being declared righteous apart from works was revolutionary, even scandalous, as it seemed to undermine the very foundation of their religious identity and covenant relationship with God. Paul's use of Abraham, the revered patriarch, and David, the ideal king, was a strategic move to demonstrate that even under the Old Covenant, God's method of justification was always by faith, challenging the legalistic interpretations that had become entrenched. The radical notion that God "justifies the ungodly" directly confronted the cultural expectation that only the morally upright or those who meticulously followed religious laws could be deemed righteous.
Key Themes
Romans 4:5 powerfully contributes to several overarching themes in Romans. Foremost is the theme of Justification by Faith, which Paul champions as the sole means of right standing with God, contrasting it sharply with justification by works of the Law (as seen in Romans 3:28). Another critical theme is Imputation, where God credits or reckons righteousness to a believer's account, not based on their inherent goodness, but on their faith. This concept is central to Paul's argument throughout Romans 4. Furthermore, the verse highlights the profound nature of God's Grace, as it is God who "justifies the ungodly," underscoring that His salvation is extended to those who are utterly undeserving and incapable of earning it through their own efforts. This theme of grace is foundational to the entire gospel message (Romans 3:24).
Exposition and Analysis
Key Word Analysis
The verb ergázomai means "to toil, to labor for, to work." Combined with the particle mḗ (a primary particle of qualified negation), it signifies the absence of human effort or merit as a basis for justification. This is not a dismissal of good works in general, but a specific denial that one's own performance or obedience to the Law can earn a right standing with God. It underscores the passive reception of righteousness rather than its active achievement.
Derived from pístis (faith), pisteúō 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)." In this context, it denotes a complete reliance and trust in God's provision for salvation, as opposed to self-reliance. It is an active orientation of the heart and mind towards God.
Dikaióō is a forensic term meaning "to render (i.e., show or regard as) just or innocent; to free, justify, be righteous." It refers to a legal declaration of righteousness, an acquittal, rather than an internal transformation of character at this initial point. The object of this justification is "the ungodly" (asebḗs), meaning "irreverent, impious, or wicked." This is a radical and counter-intuitive statement, as it declares that God justifies not the righteous, but those who are inherently without godliness, highlighting the depth of His grace and the nature of His salvation.
Logízomai means "to take an inventory, i.e., estimate (literally or figuratively); to conclude, (ac-)count (of), impute, reckon, suppose, think (on)." It is an accounting term, signifying that God attributes or credits righteousness to the believer's account. This is not to say that faith is righteousness, but that faith is the instrument through which God imputes righteousness (dikaiosýnē), which is "equity (of character or act); specially (Christian) justification," or a right standing before God. It is a divine declaration that changes one's legal status from guilty to righteous.
Verse Breakdown
"But to him that worketh not"
This phrase immediately establishes a stark contrast with any system of earning God's favor through human effort, deeds, or adherence to religious law. It points to a person who has no claim to righteousness based on their own performance or merit. The emphasis is on the cessation of self-striving for acceptance before God.
"but believeth on him that justifieth the ungodly"
Here, the alternative to working is presented: believing. The object of this belief is God Himself, specifically in His capacity as the one who "justifies the ungodly." This is a profoundly counter-cultural and counter-intuitive statement, as it asserts that God declares righteous those who are inherently impious, wicked, and without merit. It underscores that God's justice is not merely retributive, but also redemptive, rooted in His sovereign grace.
"his faith is counted for righteousness"
This is the climactic declaration of the verse. The act of believing, of placing complete trust in God's justifying work, is the means by which a person's status before God is transformed. God "counts" or "reckons" this faith as the basis upon which He imputes righteousness. This means that righteousness is not earned or achieved by the believer, but is a divine credit, a legal declaration that changes one's standing from guilty to innocent, from condemned to righteous, solely on the basis of their faith.
Literary Devices
Paul employs several powerful literary devices in Romans 4:5 to underscore his theological argument. The most prominent is Contrast, setting "him that worketh not" against "him that believeth." This sharp juxtaposition highlights the fundamental difference between human effort and divine grace as the means of obtaining righteousness. Paul also utilizes Paradox in the phrase "him that justifieth the ungodly." It is paradoxical that a holy God would declare righteous those who are inherently unholy, emphasizing the radical and unexpected nature of His grace. Furthermore, the verse employs Forensic Language or a Legal Metaphor, with terms like "justifieth" and "counted for righteousness." These terms evoke a courtroom scene where God, as the divine Judge, declares a verdict of "not guilty" or "righteous" over the one who believes, changing their legal standing before Him. This legal framework helps to clarify that justification is a declarative act, not an intrinsic transformation of character at the moment of belief.
Theological and Thematic Connections
Romans 4:5 is a cornerstone of the doctrine of justification by faith, revealing God's profound grace in dealing with human sinfulness. It asserts that righteousness is not a human achievement but a divine gift, received through faith. This concept dismantles any notion of earning salvation through works or merit, placing all glory on God's initiative and provision. It underscores the universality of sin, as all are "ungodly" and thus equally in need of this gracious justification. The imputation of righteousness, a central theme here, means that God credits to the believer a righteousness that is not their own, establishing a perfect standing before Him based on faith. This theological truth provides immense assurance and peace, as one's acceptance by God is no longer dependent on fluctuating human performance but on God's unchanging character and promise.
Reflection and Application
Romans 4:5 offers profound comfort and liberation to all who wrestle with the burden of trying to earn God's approval. It dismantles the insidious lie that our standing with God depends on our performance, good deeds, or religious adherence. Instead, it declares that righteousness is a gift, freely given to those who simply believe in the God who justifies the ungodly. This truth frees us from the endless treadmill of self-effort and the despair of never being "good enough." It means that our past failures, our inherent ungodliness, do not disqualify us from God's favor. Our acceptance is based entirely on God's gracious declaration, received through faith. This understanding should cultivate deep humility, profound gratitude, and a confident assurance in our relationship with God, motivating us to live lives of joyful obedience not for salvation, but from salvation. It levels the playing field, making salvation accessible to everyone, regardless of their background or perceived moral standing.
Questions for Reflection
FAQ
Does "worketh not" mean Christians should not do good works?
No, "worketh not" in Romans 4:5 specifically refers to the basis for justification, not the result of it. Paul is emphatically stating that human effort or adherence to the Law cannot earn a right standing with God. Good works are not the root of salvation, but they are the fruit. Once justified by faith, believers are then called to live lives of obedience and good works, empowered by the Holy Spirit, as a natural outflow of their new relationship with God (see Ephesians 2:10 and Titus 2:14).
How can a just God justify the ungodly without compromising His own righteousness?
God can justify the ungodly because of the atoning work of Jesus Christ. The justice of God is satisfied through Christ's perfect obedience and sacrificial death on the cross, where He bore the penalty for our sins (see Romans 3:25-26). When we believe, our sins are imputed to Christ, and His righteousness is imputed to us. Thus, God declares us righteous not based on our own merit, but on the perfect righteousness of Christ, which is credited to us by faith. This demonstrates God's profound love and justice simultaneously.
Is faith itself the righteousness that is counted?
No, faith is not the substance of righteousness, but rather the instrument or means through which God's righteousness is received and imputed. The Greek word logízomai ("counted") indicates an accounting or crediting. It's not that faith is the righteousness, but that God, in His divine accounting, reckons the believer's faith as the ground upon which He imputes the perfect righteousness of Christ. This imputed righteousness is what enables the ungodly to stand before a holy God as justified. Philippians 3:9 clarifies that believers are found in Christ, "not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."
Christ-Centered Fulfillment
Romans 4:5 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "him that justifieth the ungodly" is God the Father, who accomplishes this radical act through His Son. It is Christ's perfect life of obedience to the Law, His sinless sacrifice on the cross, and His victorious resurrection that provide the very basis for God to declare the ungodly righteous. Our faith is not a meritorious work, but rather the empty hand that receives the gift of righteousness secured by Christ. As 2 Corinthians 5:21 powerfully states, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Christ became our sin, so that we might become God's righteousness. Therefore, when God "counts" our faith for righteousness, He is looking at us through the lens of Christ's perfect righteousness, which has been legally credited to our account. This profound truth means that our justification is not based on our fluctuating performance, but on the unshakeable foundation of Christ's finished work, making Him our righteousness, sanctification, and redemption (1 Corinthians 1:30).