Romans 4 – Abraham as the Example of Justification
by Faith
Romans 4:1-3
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. 3 For what
saith the scripture? Abraham believed God, and it was counted unto him for
righteousness.
4 τι ουν
ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα
2 ει γαρ
αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον
3 τι γαρ η
γραφη λεγει επιστευσεν δε αβρααμ τω θεω και ελογισθη αυτω εις δικαιοσυνην
Repetition
is a form of emphasis - Paul declared Justification by Faith at the end of
chapter 3. He opened chapter 4 by connecting Abraham with Justification by
Faith and quoting the passage from Genesis 15:6.
Romans 4:4-5 Now to him that worketh is the reward not
reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on
him that justifieth the ungodly, his faith is counted for righteousness.
5 τω δε μη εργαζομενω
πιστευοντι δε επι τον δικαιουντα τον ασεβη λογιζεται η πιστις αυτου εις
δικαιοσυνην
Isolating part of a verse will satisfy
those who cannot see Justification by Faith in these two verses, this chapter,
this Pauline book, these unified and harmonious Scriptures. “He justifies the
ungodly! Romans 4:5” has been used repeatedly, as if fencing off a few words will
reveal the essence of the verse. The entire verse should be kept in mind and
repeated to those who imagine a mere segment of Romans 4:5 means the entire
world was absolved of all sin and declared righteous –
1.
at the
death of Christ, or alternatively,
2.
when Jesus
rose from the dead.
Clearly, the last half of the verse repeats
the teaching of Justification by Faith –
5 But to
him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
λογιζεται
η πιστις αυτου εις δικαιοσυνην (the bolded part of Romans 4:5).
Γένεσις 15:6 καὶ ἐπίστευσεν
῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
Those who knew Greek and the Greek Old Testament would have
recognized the same terms used for Abraham – faith or believing,
counted/reckoned, and righteousness – in Romans 4:5.
Romans 4:6-7
6 Even
as David also describeth the blessedness of the man, unto whom God imputeth
righteousness without works,[1]
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are
covered. 8 Blessed is the man to whom the Lord will not impute sin.
6 καθαπερ και δαβιδ λεγει
τον μακαρισμον του ανθρωπου ω ο θεος λογιζεται δικαιοσυνην χωρις εργων 7 μακαριοι ων αφεθησαν αι
ανομιαι και ων επεκαλυφθησαν αι αμαρτιαι 8 μακαριος ανηρ ω ου μη
λογισηται κυριος αμαρτιαν
This
chapter is a continuous emphasis on the words – counted (imputed, reckoned) righteous/righteousness,
and faith/believing. Unlike the Greek, which uses the same basic letters for these
words, English varies. The English-only reader (typical of ministers and many
professors) do not see or feel the majesty of the same words repeated and used
over again, like Bach’s baroque counterpoint music. Paul’s three-fold
beatitudes in this section, supporting the opening.
Romans 4:9-10
9 Cometh this blessedness then upon the
circumcision only, or upon the uncircumcision also? for we say that faith was
reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was
in circumcision, or in uncircumcision? Not in circumcision, but in
uncircumcision.
9 ο μακαρισμος ουν ουτος επι
την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ οτι ελογισθη τω αβρααμ η
πιστις εις δικαιοσυνην
10 πως ουν ελογισθη εν
περιτομη οντι η εν ακροβυστια ουκ εν περιτομη αλλ εν ακροβυστια
Abraham’s
circumcision (Genesis 17:10ff.) was much later than his justification by faith
(Genesis 15:6), making the patriarch the father of all who would believe in the
Messiah, whether Jewish or not.
Romans 4:11-12 –
who walk in the steps of that faith of our father Abraham
11 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: 12 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.
11 και σημειον ελαβεν
περιτομης σφραγιδα της δικαιοσυνης της πιστεως της εν τη ακροβυστια εις το
ειναι αυτον πατερα παντων των πιστευοντων δι ακροβυστιας εις το λογισθηναι και
αυτοις την δικαιοσυνην
12 και πατερα περιτομης τοις
ουκ εκ περιτομης μονον αλλα και τοις στοιχουσιν τοις ιχνεσιν της εν τη
ακροβυστια πιστεως του πατρος ημων αβρααμ
The
great issue was whether circumcision was the true sign of blessedness. This is
already answered in Genesis – Abraham believed, and it was counted as
righteousness. Thus Abraham is the example of all who believe, the example of
blessedness, righteousness, and forgiveness.
Romans 4:13-15 – But through the righteousness of
faith
13 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. 14 For if
they which are of the law be heirs, faith is made void, and the promise made of
none effect: 15 Because the law worketh wrath: for where no law is, there is no
transgression.
13 ου γαρ δια νομου η
επαγγελια τω αβρααμ η τω σπερματι αυτου το κληρονομον αυτον ειναι του κοσμου
αλλα δια δικαιοσυνης πιστεως
14 ει γαρ οι εκ νομου κληρονομοι
κεκενωται η πιστις και κατηργηται η επαγγελια
15 ο γαρ νομος οργην
κατεργαζεται ου γαρ ουκ εστιν νομος ουδε παραβασις
The argument may be clearer in
the original Greek word order, emphasizing not
through the Law:
Not
through the Law was the promise made to Abraham or his seed – the he is heir of
the world – but through the righteousness of faith. (Jackson Literal)
Romans 4:16-17 – Of faith, by grace
16
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, 17 (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.
16 δια τουτο εκ πιστεως ινα
κατα χαριν εις το ειναι βεβαιαν την επαγγελιαν παντι τω σπερματι ου τω εκ του
νομου μονον αλλα και τω εκ πιστεως αβρααμ ος εστιν πατηρ παντων ημων
17 καθως γεγραπται οτι πατερα
πολλων εθνων τεθεικα σε κατεναντι ου επιστευσεν θεου του ζωοποιουντος τους
νεκρους και καλουντος τα μη οντα ως οντα
To counter Justification by Faith, some fanatics have tried
to make faith a work and to pit grace against faith, as if one cannot exist
with the other. Quite the contrary is true in Paul’s exposition. If righteousness
is of faith, then it is also by grace.
Romans 4:18-21 – against hope, believed in hope,
not weak in faith
18 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. 19 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 Sarah's womb: 20 He staggered not at the
promise of God through unbelief; but was strong in faith, giving glory to God; 21
And being fully persuaded that, what he had promised, he was able also to
perform.
18 ος παρ ελπιδα επ ελπιδι
επιστευσεν εις το γενεσθαι αυτον πατερα πολλων εθνων κατα το ειρημενον ουτως
εσται το σπερμα σου
19 και μη ασθενησας τη πιστει
ου κατενοησεν το εαυτου σωμα ηδη νενεκρωμενον εκατονταετης που υπαρχων και την
νεκρωσιν της μητρας σαρρας
20 εις δε την επαγγελιαν του
θεου ου διεκριθη τη απιστια αλλ ενεδυναμωθη τη πιστει δους δοξαν τω θεω
21 και πληροφορηθεις οτι ο
επηγγελται δυνατος εστιν και ποιησαι
