Romans Chapter 4 (GNV)

Read Romans chapter 4 online with LogosAI Bible study tools, highlights, and cross references.

Romans 4 is part of “Justification: The Provision of Righteousness” (3:21–5:21) in the outline of Romans.

Romans 4 summary

The great gospel doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses' chair, that it would hardly go down with them; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it. He had before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon is that of Abraham, whom he chooses to mention because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abraham's seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus: "All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified;" for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, not only pari - from an equal case, as they say, but fortiori - from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works, how much less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works? And it proves likewise, ex abundanti - the more abundantly, as some observe, that we are not justified, no not by those good works which flow from faith, as the matter of our righteousness; for such were Abraham's works, and are we better than he? The whole chapter is taken up with his discourse upon this instance, and there is this in it, which hath a particular reference to the close of the foregoing chapter, where he has asserted that, in the business of justification, Jews and Gentiles stand upon the same level. Now in this chapter, with a great deal of cogency of argument, I. He proves that Abraham was justified not by works, but by faith (Rom 4:1-8). II. He observes when and why he was so justified (Rom 4:9-17). III. He describes and commends that faith of his (Rom 4:17-22). IV. He applies all this to us (Rom 4:22-25). And, if he had now been in the school of Tyrannus, he could not have disputed more argumentatively.

Source: Matthew Henry, Commentary on the Whole Bible (1706–21; Romans–Revelation completed by Nonconformist ministers). Public domain. Digital text: Free Use Bible API (bible.helloao.org).

1. 1 What shall we say then, that Abraham our father hath found concerning the flesh?
2. 2 For if Abraham were iustified by workes, he hath wherein to reioyce, but not with God.
3. 3 For what saith the Scripture? Abraham beleeued God, and it was counted to him for righteousnesse.
4. 4 Nowe to him that worketh, the wages is not counted by fauour, but by dette:
5. 5 But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse.
6. 6 Euen as Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying,
7. 7 Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered.
8. 8 Blessed is the man, to whom the Lord imputeth not sinne.
9. 9 Came this blessednesse then vpon the circumcision onely, or vpon the vncircumcision also? For we say, that faith was imputed vnto Abraham for righteousnesse.
10. 10 Howe was it then imputed? when he was circumcised, or vncircumcised? not when he was cricumcised, but when he was vncircumcised.
11. 11 After, he receiued the signe of circumcision, as the seale of the righteousnesse of ye faith which he had, when he was vncircumcised, that he should be the father of all them that beleeue, not being circumcised, that righteousnesse might be imputed to them also,
12. 12 And the father of circumcision, not vnto them onely which are of the circumcision, but vnto them also that walke in the steppes of the faith of our father Abraham, which he had when he was vncircumcised.
13. 13 For the promise that he should be the heire of the worlde, was not giuen to Abraham, or to his seede, through the Lawe, but through the righteousnesse of faith.
14. 14 For if they which are of the Lawe, be heires, faith is made voide, and the promise is made of none effect.
15. 15 For the Lawe causeth wrath: for where no Lawe is, there is no transgression.
16. 16 Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seede, not to that onely which is of the Lawe: but also to that which is of the faith of Abraham, who is the father of vs all,
17. 17 (As it is written, I haue made thee a father of many nations) euen before God whom he beleeued, who quickeneth the dead, and calleth those thinges which be not, as though they were.
18. 18 Which Abraham aboue hope, beleeued vnder hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seede be.