Romans 4—Justification by Faith Examples – David & Abraham
1. 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. 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.
6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
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.
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.
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.
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.
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.
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 Sara'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.
22. And therefore it was imputed to him for righteousness.
23. Now it was not written for his sake alone, that it was imputed to him;
24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
25. Who was delivered for our offences, and was raised again for our justification.
I. Abraham 4:1-3, 9-12
a. Romans 4:1, "What then shall we say that Abraham our father has found according to the flesh?"
i. In what two ways may this verse be translated?
1. "What can we say then that Abraham our forefather according to the flesh has found?" – genealogical
2. "What can we say then that Abraham our forefather has found according to the flesh?" – theological
ii. Flesh (sarx) -- flesh, human effort
iii. What is Paul's central purpose here?
1. Paul has just shown that works and human lineage are irrelevant
2. The second (theological) translation fits better -- what role does the law have
3. Paul's central task is to show that justification doesn't come by human effort (compare 4:2, "justification according to works?")
iv. 4:1 is a rhetorical question; the answer is that Abraham found that you can't be justified by works
b. Romans 4:2, "For if Abraham was justified by works, he has something to boast about, but not before God."
i. Is Paul saying that Abraham could have been justified by works?
1. NO. Paul is presenting a hypothetical situation (Condition contrary to fact)
2. Abraham was not and could not have been justified by works
3. If Abraham could have boasted in his own achievements, would he have gained favor with God?
4. If it were possible, Abraham wouldn't have been affirmed by God -- God doesn't affirm human works
c. Romans 4:3, "For what does the Scripture say? 'Abraham believed God, and it was accounted to him for righteousness.'"
i. How does Paul interpret Genesis 15:6 in this context?
ii. Paul cites Genesis 15:6 to demonstrate that Abraham was not justified by works but he believed (the operative factor -- not law or works) God
iii. What is the special meaning of the word "imputed" here and in 4:9, 10, 22, 23?
iv. Imputed/Reckoned -- (logizomai) -- 4:3, 9, 10, 22, 23 & Galatians 3:6
v. Bookkeeping/accounting term -- to credit, to transfer to one's account
vi. Abraham made a deposit of faith and God credited his account with righteousness – just as if you were morally obedient
vii. Galatians points out that this happened 430 years before the Law and 14 years before circumcision
1. Is the moral condition of the individual actually changed here?
viii. This belief doesn't produce a moral change in the individual
ix. It just puts you into a right relationship with God
x. Regeneration and sanctification produce a moral change
xi. Justification must be for sinners
d. Romans 4:9-10, "Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised."
i. What is the meaning of "circumcision" in this context?
1. Being uncircumcised, Abraham didn't represent the Jews at this time, but the Gentiles
2. Abraham was an unjustified, Gentile pagan when God justified him
3. Genesis 15:6, "Abraham believed God"
4. Genesis 17:10-14, 23-24, "Abraham was circumcised" (14 years later)
5. Neither the law nor circumcision has anything to do with justification
6. Was Abraham justified while circumcised?
7. Abraham was justified while uncircumcised
e. Romans 4:11-12, "And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised."
i. What does Paul see as the true significance of circumcision in this context?
ii. Paul sees the meaning of circumcision not as creating the covenant but as a sign/seal of the covenant made by faith
iii. The covenant was a transfer of righteousness based on Abraham's faith (14 years earlier than circumcision)
iv. Is Abraham the "father" of the circumcision only?
1. NO. Abraham is the father of everyone who believes.
v. Abraham is the father of the circumcision, but not only of the circumcision, but also the father of the uncircumcision, those who have faith like Abraham had.
II. David (Romans 4:5-8)
a. Romans 4:5, "But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness."
i. What is the only "logical" conclusion at this point?
1. No person can merit righteousness, so justification must come on the basis of grace
2. If no one can be godly, then justification must come to the ungodly-- to the person who trusts that God will justify the ungodly, God credits him with righteousness
3. The kind of faith that Abraham had to have a child is the saving faith that we must also have
ii. What may "god-less" mean here?
1. Asebe--ungodly, "ungodlike"
2. That God justifies the ungodlike came to Paul on Damascus Road (he realized his ungodlikeness)
iii. Luke 18:9-14, the story of the Pharisee and the publican
a. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
b. Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
c. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
d. I fast twice in the week, I give tithes of all that I possess.
e. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
f. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
2. The publican went to his house justified
3. The only use of justification in the gospels
b. Romans 4:6, "Just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:"
i. How does David's experience relate to Abraham's?
ii. Paul quotes here Psalms 32:1-2 “Blessed is the one whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord does not count against them and in whose spirit is no deceit.”
iii. David's experience is theologically the same (essentially equivalent) as Abraham's -- "Even as David also. . . "
iv. 4:8, double negative in Greek, "will in no wise impute"
1. What claim does man have on the righteousness of God?
2. No man has a claim on the righteousness of God because it is apart from works
c. Romans 4:7-8, "Blessed are those whose lawless deeds are forgiven, and whose sins are covered; Blessed is the man to whom the LORD shall not impute sin."
i. How did the Old Testament define 'blessedness' according to Psalms 32:1,2 ?
ii. Rabbis would question "what is the highest state of blessedness?"
iii. David said the highest state of blessedness is when the Lord will not impute sin
iv. Although the person is a sinner, he is regarded as righteous
v. Is being rewarded for works the most to your state/before God?
