Text -- Romans 4:10-25 (NET)

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, so that he would become the father of all those who believe but have never been circumcised, that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. 4:13 For the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. 4:15 For the law brings wrath, because where there is no law there is no transgression either. 4:16 For this reason it is by faith so that it may be by grace, with the result that the promise may be certain to all the descendants– not only to those who are under the law, but also to those who have the faith of Abraham, who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). He is our father in the presence of God whom he believed– the God who makes the dead alive and summons the things that do not yet exist as though they already do. 4:18 Against hope Abraham believed in hope with the result that he became the father of many nations according to the pronouncement, “so will your descendants be.” 4:19 Without being weak in faith, he considered his own body as dead (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was fully convinced that what God promised he was also able to do. 4:22 So indeed it was credited to Abraham as righteousness. 4:23 But the statement it was credited to him was not written only for Abraham’s sake, 4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 4:25 He was given over because of our transgressions and was raised for the sake of our justification.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 4:10

When he was in circumcision ( en peritomēi onti ).

Dative masculine singular of the present active participle of eimi ; "to him being in a state of circumcision or in a state of uncircumcision?"A pertinent point that the average Jew had not noticed.

Robertson: Rom 4:11

The sign of circumcision ( sēmeion peritomēs ).

It is the genitive of apposition, circumcision being the sign.

Robertson: Rom 4:11

A seal of the righteousness of the faith ( sphragida tēs dikaiosunēs tēs pisteōs ).

Sphragis is old word for the seal placed on books (Rev 5:1), for a signet-ring (Rev 7:2), the stamp made by the seal (2Ti 2:19), that by which anything is confirmed (1Co 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision"(tēs en tēi akrobustiāi ), "the in the state of uncircumcision faith."Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.

Robertson: Rom 4:11

That he might be ( eis to einai auton ).

This idiom may be God’ s purpose (contemplated result) as in eis to logisthēnai below, or even actual result (so that he was) as in Rom 1:20.

Robertson: Rom 4:11

Though they be in uncircumcision ( di' akrobustias ).

Simply, "of those who believe while in the condition of uncircumcision."

Robertson: Rom 4:12

The father of circumcision ( patera peritomēs ).

The accusative with eis to einai to be repeated from Rom 4:11. Lightfoot takes it to mean, not "a father of a circumcised progeny,"but "a father belonging to circumcision,"a less natural interpretation.

Robertson: Rom 4:12

But who also walk ( alla kai tois stoichousin ).

The use of tois here is hard to explain, for ou monon and alla kai both come after the preceding tois . All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second tois . Lightfoot regards it less seriously and would repeat the second tois in the English: "To those who are, I do not say of circumcision only, but also to those who walk."

Robertson: Rom 4:12

In the steps ( tois ichnesin ).

Locative case. See note on 2Co 12:18. Stoicheō is military term, to walk in file as in Gal 5:25; Phi 3:16.

Robertson: Rom 4:13

That he should be the heir of the world ( to klēronomon auton einai kosmou ).

The articular infinitive (to einai ) with the accusative of general reference in loose apposition with hē epaggelia (the promise). But where is that promise? Not just Gen 12:7, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (Rom 4:13) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).

Robertson: Rom 4:14

Be heirs ( klēronomoi ).

No predicate in the Greek (eisin ). See note on Gal 4:1. If legalists are heirs of the Messianic promise to Abraham (condition of first class, assumed as true for argument’ s sake), the faith is emptied of all meaning (kekenōtai , perfect passive indicative of kenoō ) and the promise to Abraham is made permanently idle (katērgētai ).

Robertson: Rom 4:15

Worketh wrath ( orgēn katergazetai ).

Because of disobedience to it.

Robertson: Rom 4:15

Neither is there transgression ( oude parabasis ).

There is no responsibility for the violation of a non-existent law.

Robertson: Rom 4:16

Of faith ( ek pisteōs ).

As the source.

Robertson: Rom 4:16

According to grace ( kata charin ).

As the pattern.

Robertson: Rom 4:16

To the end that ( eis to einai ).

Purpose again as in Rom 4:11.

Robertson: Rom 4:16

Sure ( bebaian ).

Stable, fast, firm. Old adjective from bainō , to walk.

Robertson: Rom 4:16

Not to that only which is of the law ( ou tōi ek tou nomou monon ).

Another instance where monon (see Rom 4:12) seems in the wrong place. Normally the order would be, ou monon tōi ek tou nomou ,alla kai ktl .

Robertson: Rom 4:17

A father of many nations ( patera pollōn ethnōn ).

Quotation from Gen 17:5. Only true in the sense of spiritual children as already explained, father of believers in God.

Robertson: Rom 4:17

Before him whom he believed even God ( katenanti hou episteusen theou ).

Incorporation of antecedent into the relative clause and attraction of the relative hōi into hou . See Mar 11:2 for katenanti , "right in front of."

Robertson: Rom 4:17

Calleth the things that are not as though they were ( kalountos ta mē onta hōs onta ).

"Summons the non-existing as existing."Abraham’ s body was old and decrepit. God rejuvenated him and Sarah (Heb 11:19).

Robertson: Rom 4:18

In hope believed against hope ( par' elpida ep' elpidi episteusen ).

"Past hope in (upon) hope he trusted."Graphic picture.

Robertson: Rom 4:18

To the end that he might become ( eis to genesthai auton ).

Purpose clause again with eis to and the infinitive as in Rom 4:11-16.

Robertson: Rom 4:19

Without being weakened in faith ( mē asthenēsas tēi pistei ).

"Not becoming weak in faith."Ingressive first aorist active participle with negative mē .

Robertson: Rom 4:19

Now as good as dead ( ēdē nenekrōmenon ).

Perfect passive participle of nekroō , "now already dead."B omits ēdē . He was, he knew, too old to become father of a child.

Robertson: Rom 4:19

About ( pou ).

The addition of pou (somewhere, about) "qualifies the exactness of the preceding numeral"(Vaughan). The first promise of a son to Abraham and Sarah came (Gen 15:3.) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Gen 17:1), calling himself 100 (Gen 17:17).

Robertson: Rom 4:20

He wavered not through unbelief ( ou diekrithē tēi apistiāi ).

First aorist passive indicative of old and common verb diakrinō , to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one’ s own mind. This last sense occurs here as in Mat 21:22; Mar 11:23; Rom 14:23; Jam 1:6. "He was not divided in his mind by unbelief"(instrumental case).

Robertson: Rom 4:20

Waxed strong through faith ( enedunamōthē tēi pistei ).

First aorist passive again of endunamoō , late word to empower, to put power in, in lxx and Paul and Act 9:22.

Robertson: Rom 4:21

Being fully assured ( plērophorētheis ).

First aorist passive participle of plērophoreō , from plērophoros and this from plērēs and pherō , to bear or bring full (full measure), to settle fully. Late word, first in lxx but frequent in papyri in sense of finishing off or paying off. See note on Luk 1:1 and note on Rom 14:5.

Robertson: Rom 4:21

What he had promised ( ho epēggeltai ).

Perfect middle indicative of epaggellomai , to promise, retained in indirect discourse according to usual Greek idiom.

Robertson: Rom 4:21

He was able ( dunatos estin ).

Present active indicative retained in indirect discourse. The verbal adjective dunatos with estin is here used in sense of the verb dunatai (Luk 14:31; Act 11:17).

Robertson: Rom 4:23

That ( hoti ).

Either recitative or declarative hoti . It makes sense either way.

Robertson: Rom 4:24

Him that raised up Jesus ( ton egeiranta Iēsoun ).

First aorist active articular participle of egeirō , to raise up. The fact of the Resurrection of Jesus is central in Paul’ s gospel (1Co 15:4.).

Robertson: Rom 4:25

For our justification ( dia tēn dikaiōsin hēmōn ).

The first clause (paredothē dia ta paraptōmata ) is from Isa 53:12. The first dia with paraptōmata is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second dia is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ’ s claims.

Vincent: Rom 4:11

The sign - a seal ( σημεῖον - σφραγῖδα )

Sign refers to the material token; seal to its religious import. Compare 1Co 9:2; Gen 17:11. See on to seal , Rev 22:10.

Vincent: Rom 4:11

That he might be ( εἰς τὸ εἶναι αὐτὸν )

Not so that he became , but expressing the divinely appointed aim of his receiving the sign.

Vincent: Rom 4:12

Father of circumcision

Of circumcised persons. The abstract term is used for the concrete. See on Rom 11:7.

Vincent: Rom 4:12

Who not only are - but who also walk

Apparently Paul speaks of two classes, but really of but one, designated by two different attributes. The awkwardness arises from the article τοῖς , erroneously repeated with στοιχοῦσιν walk , which latter word expresses an added characteristic, not another class. Paul means that Abraham received a seal, etc., that he might be the father of circumcision to those who not only are circumcised, but who add to this outward sign the faith which Abraham exhibited.

Vincent: Rom 4:12

Walk ( στοιχοῦσιν )

See on elements , 2Pe 3:10.

Vincent: Rom 4:13

Heir of the world ( κληρονόμον κόσμου )

See on divided by lot , Act 13:19; and see on inheritance , 1Pe 1:4. " Paul here takes the Jewish conception of the universal dominion of the Messianic theocracy prefigured by the inheritance of Canaan, divests it of its Judaistic element, and raises it to a christological truth." Compare Mat 19:28, Mat 19:29; Luk 22:30. The idea underlies the phrases kingdom of God , kingdom of Heaven .

Vincent: Rom 4:16

Sure ( βεβαίαν )

Stable, valid, something realized, the opposite of made of none effect , Rom 4:14.

Vincent: Rom 4:17

A father of many nations

See Gen 17:5. Originally his name was Abram , exalted father ; afterward Abraham , father of a multitude .

Vincent: Rom 4:17

Have I made ( τέθεικα )

Appointed or constituted. For a similar sense see Mat 24:51; Joh 15:16, and note; Act 13:47; 1Ti 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son.

Vincent: Rom 4:17

Who quickeneth the dead

This attribute of God is selected with special reference to the circumstances of Abraham as described in Rom 4:18, Rom 4:21. As a formal attribute of God it occurs 1Sa 2:6; Joh 5:21; 2Co 1:9; 1Ti 6:13.

Vincent: Rom 4:17

Calleth ( καλοῦντος )

The verb is used in the following senses:

1. To give a name , with ὄνομα name , Mat 1:21, Mat 1:22, Mat 1:25; Luk 1:13, Luk 1:31; without ὄνομα Luk 1:59, Luk 1:60. To salute by a name, Mat 23:9; Mat 22:43, Mat 22:45.

2. Passive . To bear a name or title among men , Luk 1:35; Luk 22:25; 1Co 15:9. To be acknowledged or to pass as , Mat 5:9, Mat 5:19; Jam 2:23.

3. To invite , Mat 22:3, Mat 22:9; Joh 2:2; 1Co 10:27. To summon , Mat 4:21; Act 4:18; Act 24:2. To call out from , Mat 2:15; Heb 11:8; 1Pe 2:9.

4. To appoint . Select for an office , Gal 1:15; Heb 5:4; to salvation , Rom 9:11; Rom 8:30.

5. Of God's creative decree . To call forth from nothing , Isa 41:4; 2Ki 8:1.

In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree . He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth , speaketh of . Compare Rom 9:7; Act 7:5. The seed of Abraham " which were at present in the category of things which were not , and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed" (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed.

Vincent: Rom 4:19

Being not weak in faith he considered not ( μὴ ἀσθενήσας τῇ πίστει οὐ κατενόησεν )

The best texts omit οὐ not before considered . According to this the rendering is as Rev., he considered , etc. Being not weak or weakened: (Rev.) is an accompanying circumstance to he considered . He considered all these unfavorable circumstances without a weakening of faith. The preposition κατά in κατενόησεν considered , is intensive - attentively . He fixed his eye upon the obstacles.

Vincent: Rom 4:19

Dead ( νενεκρωμένον )

The participle is passive, slain . Used here hyperbolically. Hence, Rev., as good as dead .

Vincent: Rom 4:20

Staggered ( διεκρίθη )

Rev., better, wavered . See on Act 11:12; see on Jam 1:6; see on Jam 2:4. The word implies a mental struggle.

Vincent: Rom 4:20

Promise ( ἐπαγγελίαν )

See on Act 1:4.

Vincent: Rom 4:20

Was strong ( ἐνεδυναμώθη )

Passive voice. Lit., was strengthened , or endued with strength. Rev., waxed strong .

Vincent: Rom 4:21

Being fully persuaded ( πληροφορηθεὶς )

Rev., more accurately, fully assured . See on most surely believed , Luk 1:1. The primary idea is, being filled with a thought or conviction.

Vincent: Rom 4:21

Able ( δυνατός )

The sense is stronger: mighty ; compare Luk 1:49; Luk 24:19; Act 18:24; 2Co 10:4; Rev 6:15.

Vincent: Rom 4:24

It shall be reckoned ( μέλλει λογίζεσθαι )

Not the future of the verb to reckon , but μέλλω to intend points to God's definite purpose. See on Act 27:2; see on 2Pe 1:12.

Vincent: Rom 4:24

Who believe

Since we are those who believe.

Vincent: Rom 4:25

Was delivered ( παρεδόθη )

See on Mat 4:12; see on 1Pe 2:23. Used of casting into prison or delivering to justice, Mat 4:12; Mat 10:17, Mat 19:21. Frequently of the betrayal of Christ, Mat 10:4; Mat 17:22; Joh 6:64, Joh 6:71. Of committing a trust, Mat 25:14, Mat 25:20, Mat 25:22. Of committing tradition, doctrine, or precept, Mar 7:13; 1Co 11:2; 1Co 15:3; Rom 6:17; 2Pe 2:21. Of Christ's yielding up His spirit, Joh 19:30. Of the surrender of Christ and His followers to death, Rom 8:32; 2Co 4:11; Gal 2:20. Of giving over to evil, Rom 1:26, Rom 1:28; 1Co 5:5; Eph 4:19.

Vincent: Rom 4:25

Raised again for our justification

" But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection" (Bushnell). Compare Rom 6:4-13.

Wesley: Rom 4:10

Not after he was circumcised; for he was justified before Ishmael was born, Gen. 15:1-21; but he was not circumcised till Ishmael was thirteen years old, Gen 17:25.

Wesley: Rom 4:11

After he was justified.

Wesley: Rom 4:11

Circumcision, which was a sign or token of his being in covenant with God.

Wesley: Rom 4:11

An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised.

Wesley: Rom 4:11

That is, though they are not circumcised.

Wesley: Rom 4:12

Of those who are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.

Wesley: Rom 4:13

Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham

Wesley: Rom 4:14

Who have kept the whole law. Are heirs, faith is made void - No blessing being to be obtained by it; and so the promise is of no effect.

Wesley: Rom 4:15

Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.

Wesley: Rom 4:16

The blessing. Is of faith, that it might be of grace - That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.

Wesley: Rom 4:17

Though before men nothing of this appeared, those nations being then unborn.

Wesley: Rom 4:17

The dead are not dead to him and even the things that are not, are before God.

Wesley: Rom 4:17

Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Gen 17:5.

Wesley: Rom 4:18-21

The Apostle shows the power and excellence of that faith to which he ascribes justification.

Wesley: Rom 4:18-21

Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us.

Wesley: Rom 4:18-21

Both natural and spiritual, as the stars of heaven for multitude. Gen 15:5.

Wesley: Rom 4:23

To do personal honour to him.

Wesley: Rom 4:24

To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that, " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith.

Wesley: Rom 4:24

As he did in a manner both Abraham and Sarah.

Wesley: Rom 4:24

God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, with regard to Abraham, which would naturally affect the Jews most.

Wesley: Rom 4:25

To death.

Wesley: Rom 4:25

As an atonement for them.

Wesley: Rom 4:25

To empower us to receive that atonement by faith.

JFB: Rom 4:9-12

That is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."

JFB: Rom 4:13-15

This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.

JFB: Rom 4:13-15

Or, that "all the families of the earth should be blessed in him."

JFB: Rom 4:13-15

In virtue of obedience to the law.

JFB: Rom 4:13-15

In virtue of his simple faith in the divine promises.

JFB: Rom 4:14

If the blessing is to be earned by obedience to the law.

JFB: Rom 4:14

The whole divine method is subverted.

JFB: Rom 4:15

Has nothing to give to those who break is but condemnation and vengeance.

JFB: Rom 4:15

It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.

JFB: Rom 4:16-17

A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."

JFB: Rom 4:17

(Gen 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.

JFB: Rom 4:17

That is, "in the reckoning of."

JFB: Rom 4:17

That is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."

JFB: Rom 4:17

The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.

JFB: Rom 4:18-22

When no ground for hope appeared.

JFB: Rom 4:18-22

That is, cherished the believing expectation.

JFB: Rom 4:18-22

That is, Such "as the stars of heaven," Gen 15:5.

JFB: Rom 4:19

Paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.

JFB: Rom 4:20

Hesitated

JFB: Rom 4:20

As able to make good His own word in spite of all obstacles.

JFB: Rom 4:21

That is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.

JFB: Rom 4:22

"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."

JFB: Rom 4:23-25

Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

JFB: Rom 4:24

In Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.

JFB: Rom 4:25

"on account of."

JFB: Rom 4:25

That is, in order to expiate them by His blood.

JFB: Rom 4:25

"on account of," that is, in order to.

JFB: Rom 4:25

As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.

JFB: Rom 4:25

That hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Rom 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Act 7:2 (Rom 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Rom 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Rom 4:23-24; and compare Rom 15:4). (8) Justification, in this argument, cannot be taken--as Romanists and other errorists insist--to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter--and nearly all its more important clauses, expressions, and words--would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change--a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.

Clarke: Rom 4:10

How was it then reckoned? - In what circumstances was Abraham when this blessing was bestowed upon him? When he was circumcised, or before

Clarke: Rom 4:10

Not in circumcision, but in uncircumcision - Faith was reckoned to Abraham for justification, as we read Gen 15:6, (see the note on Gen 15:6); but circumcision was not instituted till about fourteen or fifteen years after, Gen 17:1, etc.; for faith was reckoned to Abraham for righteousness or justification at least one year before Ishmael was born; compare Genesis 15, and 16. At Ishmael’ s birth he was eighty-six years of age, Gen 16:16; and, at the institution of circumcision, Ishmael was thirteen, and Abraham ninety-nine years old. See Gen 17:24, Gen 17:25; and see Dr. Taylor.

Clarke: Rom 4:11

And he received the sign of circumcision, a seal, etc. - So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Gen 17:2-15, is the same with that, Gen 12:2, Gen 12:3; Gen 15:5, etc.; for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, Gal 3:8 : The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle’ s argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from Gen 17:1-11, that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor

There is nothing more common in the Jewish writers than the words אוה oth , Sign, and חותם chotham , Seal, as signifying the mark in the flesh, by the rite of circumcision; see on Gen 4:15 (note). Sohar Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. Targum, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. Yalcut Rubeni, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. Shemoth Rabba, sec. 19, fol. 118: Ye shall not eat the passover unless the Seal of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.

Clarke: Rom 4:12

And the father of circumcision - He is also the head and representative of all the circumcision of all the Jews who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for this was the faith that Abraham had before he received circumcision. For, the covenant being made with Abraham while he was a Gentile, he became the representative of the Gentiles, and they primarily were included in that covenant, and the Jews were brought in only consequentially; but salvation, implying justification by faith, originally belonged to the Gentiles; and, when the Gospel came, they laid hold on this as their original right, having been granted to them by the free mercy of God in their father and representative, Abraham. So that the Jews, to be saved, must come under that Abrahamic covenant, in which the Gentiles are included. This is an unanswerable conclusion, and must, on this point, for ever confound the Jews.

Clarke: Rom 4:13

For the promise, that he should be the heir of the world - This promise intimated that he should be the medium through whom the mercy of God should be communicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheritance; because in him all nations of the earth are blessed: this must therefore relate to their being all interested in the Abrahamic covenant; and every person, now that the covenant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.

Clarke: Rom 4:14

For, if they which are of the law be heirs - If the Jews only be heirs of the promise made to Abraham, and that on the ground of prior obedience to the law, then faith is made void - is entirely useless; and the promise, which was made to faith, is made of none effect.

Clarke: Rom 4:15

Because the law worketh wrath - For law νομος, any law, or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath, οργην, punishment, for the disobedient. Law necessarily subjects the transgressor to punishment; for where no law is - where no rule of duty is enacted and acknowledged, there is no transgression; and where there is no transgression there can be no punishment, for there is no law to enforce it. But the Jews have a law, which they have broken; and now they are exposed to the penal sanctions of that law; and, if the promises of pardon without the works of the law, do not extend to them, they must be finally miserable, because they have all broken the law, and the law exacts punishment. This was a home stroke, and the argument is unanswerable.

Clarke: Rom 4:16

Therefore it is of faith, that it might be by grace - On this account the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed - to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic covenant. All the seed necessarily comprehends all mankind. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles. Dr. Taylor has an excellent note on this verse. "Here,"says he, "it should be well observed that faith and grace do mutually and necessarily infer each other. For the grace and favor of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favor of God. If any blessing is the gift of God, in order to influence our temper and behavior, then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it; otherwise it is not possible we should improve it. On the other hand, if faith in the goodness of God, with regard to any blessing, is the principle of our religious hopes and action, then it follows that the blessing is not due in strict justice, nor on the foot of law, but that it is the free gift of Divine goodness. If the promise to Abraham and his seed be of faith on their part, then it is of grace on the part of God. And it is of faith, that it might be by grace: grace, being the mere good will of the donor, is free and open to all whom he chooses to make the objects of it: and the Divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, bearing an exact correspondence to grace, and reaching as far as that can extend; that so the happy effects of the promise might extend far and wide, take in the largest compass, and be confined to no condition, but what is merely necessary in the nature of things."

Clarke: Rom 4:17

As it is written, I have made thee a father - That Abraham’ s being a father of many nations has relation to the covenant of God made with him, may be seen, Gen 17:4, Gen 17:5 : Behold my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be Abraham, for a father of many nations have I made thee, i.e. he was constituted the head of many nations, the Gentile world, by virtue of the covenant, which God made then with him

Clarke: Rom 4:17

God, who quickeneth the dead, etc. - God is the most proper object of trust and dependence; for being almighty, eternal, and unchangeable, he can even raise the dead to life, and call those things which be not as though they were. He is the Creator, he gave being when there was none; he can as infallibly assure the existence of those things which are not, as if they were already actually in being. And, on this account, he can never fail of accomplishing whatsoever he has promised.

Clarke: Rom 4:18

Who against hope believed in hope - The faith of Abraham bore an exact correspondence to the power and never-failing faithfulness of God; for though, in the ordinary course of things, he had not the best foundation of hope, yet he believed that he should be the father of many nations, according to that which was spoken; namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.

Clarke: Rom 4:19

He considered not his own body now dead - He showed at once the correctness and energy of his faith: God cannot lie; Abraham can believe. It is true that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfill his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed; that he had, as yet, no child by Sarah; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren before. All these were so many reasons why he should not credit the promise; yet he believed; therefore it might be well said, Rom 4:20, that he staggered not at the promise, though every thing was unnatural and improbable; but he was strong in faith, and, by this almost inimitable confidence, gave glory to God. It was to God’ s honor that his servant put such unlimited confidence in him; and he put this confidence in him on the rational ground that God was fully able to perform what he had promised.

Clarke: Rom 4:21

And being fully persuaded - πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfill his promise and his power enabled him to do it.

Clarke: Rom 4:22

And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness, for a title to the Divine blessing, which, otherwise, having been an idolater, he had no right to.

Abraham’ s strong faith in the promise of the coming Savior, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of another, was imputed or reckoned to him for justification; but it, i.e. his faith in God. His faith was fully persuaded of the most merciful intentions of God’ s goodness; and this, which, in effect, laid hold on Jesus Christ, the future Savior, was the means of his justification; being reckoned unto him in the place of personal righteousness, because it laid hold on the merit of Him who died to make an atonement for our offenses, and rose again for our justification.

Clarke: Rom 4:23

Now it was not written for his sake alone - The fact of Abraham’ s believing and receiving salvation through that faith is not recorded as a mere circumstance in the patriarch’ s life, intended to do him honor: see Rom 4:24.

Clarke: Rom 4:24

But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus, or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.

Clarke: Rom 4:25

Who was delivered for our offenses - Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose could He, who is innocence itself, be delivered for our offenses

Clarke: Rom 4:25

And was raised again for our justification - He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered, and taken with him our human nature, as the first-fruits of the resurrection of mankind

1.    From a careful examination of the Divine oracles it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a Propitiation through Faith in His Blood, Rom 3:25. For when we were yet without strength, in due time Christ Died For the Ungodly, Rom 5:6. And when we were Enemies, we were Reconciled to God by the Death of his Son, Rom 5:10. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Eph 1:7. Christ hath loved us, and Given Himself for Us, an Offering and a Sacrifice to God for a sweet-smelling savour, Eph 5:2. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Col 1:14. And having made Peace Through the Blood of his Cross, in the Body of His Flesh, through Death, Col 1:20, Col 1:22. Who Gave Himself a Ransom for all, 1Ti 2:6. Who Gave Himself for Us, that he might Redeem us from all iniquity, Tit 2:14. By which will we are sanctified, through the Offering of the Body of Jesus Christ, Heb 10:10. So Christ was once Offered to Bear the Sins of many, Heb 9:28. See also Eph 2:13, Eph 2:16; 1Pe 1:18, 1Pe 1:19; Rev 5:9. But it would be transcribing a very considerable part of the New Testament to set down all the texts that refer to this most important and glorious truth

2.    And as his death was an atonement for our sins, so his resurrection was the proof and pledge of our eternal life. See 1Co 15:17; 1Pe 1:3; Eph 1:13, Eph 1:14, etc.,etc

3.    The doctrine of justification by faith, which is so nobly proved in the preceding chapter, is one of the grandest displays of the mercy of God to mankind. It is so very plain that all may comprehend it; and so free that all may attain it. What more simple than this? Thou art a sinner, in consequence condemned to perdition, and utterly unable to save thy own soul. All are in the same state with thyself, and no man can give a ransom for the soul of his neighbor. God, in his mercy, has provided a Savior for thee. As thy life was forfeited to death because of thy transgressions, Jesus Christ has redeemed thy life by giving up his own; he died in thy stead, and has made an atonement to God for thy transgressions; and offers thee the pardon he has thus purchased, on the simple condition, that thou believe that his death is a sufficient sacrifice, ransom, and oblation for thy sin; and that thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, thy faith in that sacrifice shall be imputed to thee for righteousness; i.e. it shall be the means of receiving that salvation which Christ has bought by his blood

4.    The doctrine of the imputed righteousness of Christ, as held by many, will not be readily found in this chapter, where it has been supposed to exist in all its proofs. It is repeatedly said that Faith is imputed for righteousness; but in no place here, that Christ’ s obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was broken; but, after it was broken, it required death

    Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the transgressions of the world but Jesus Christ. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption; and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be righteous and obedient; this is consequent on the immaculate purity of his nature: but his death was not a necessary consequent. As the law of God can claim only the death of a transgressor - for such only forfeit their right to life - it is the greatest miracle of all that Christ could die, whose life was never forfeited. Here we see the indescribable demerit of sin, that it required such a death; and here we see the stupendous mercy of God, in providing the sacrifice required. It is therefore by Jesus Christ’ s death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law we know; without which he could not have been qualified to be our mediator; but we must take heed lest we attribute that to obedience (which was the necessary consequence of his immaculate nature) which belongs to his passion and death. These were free-will offerings of eternal goodness, and not even a necessary consequence of his incarnation

5.    This doctrine of the imputed righteousness of Christ is capable of great abuse. To say that Christ’ s personal righteousness is imputed to every true believer, is not Scriptural: to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfillment of all moral duties, is neither Scriptural nor true: that he has died in our stead, is a great, glorious, and Scriptural truth: that there is no redemption but through his blood is asserted beyond all contradiction; in the oracles of God. But there are a multitude of duties which the moral law requires which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, etc., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfill them to God’ s glory, the edification of his neighbor, and his own eternal profit. The salvation which we receive from God’ s free mercy, through Christ, binds us to live in a strict conformity to the moral law; that law which prescribes our manners, and the spirit by which they should be regulated, and in which they should be performed. He who lives not in the due performance of every Christian duty, whatever faith he may profess, is either a vile hypocrite, or a scandalous Antinomian.

Calvin: Rom 4:11

11.And he received the sign, etc In order to anticipate an objection, he shows that circumcision was not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith. And yet he intimates at the same time, by stating what its object was, that it was not the cause of righteousness, it indeed tended to confirm the righteousness of faith, and that already obtained in uncircumcision. He then derogates or takes away nothing from it.

We have indeed here a remarkable passage with regard to the general benefits of sacraments. According to the testimony of Paul, they are seals by which the promises of God are in a manner imprinted on our hearts, ( Dei promissiones cordibus nostris quodammodo imprimuntur ,) and the certainty of grace confirmed ( sancitur gratœ certitudo ) And though by themselves they profit nothing, yet God has designed them to be the instruments ( instrumenta ) of his grace; and he effects by the secret grace of his Spirit, that they should not be without benefit in the elect. And though they are dead and unprofitable symbols to the reprobate, they yet ever retain their import and character ( vim suam et naturam :) for though our unbelief may deprive them of their effect, yet it cannot weaken or extinguish the truth of God. Hence it remains a fixed principle, that sacred symbols are testimonies, by which God seals his grace on our hearts.

As to the symbol of circumcision, this especially is to be said, that a twofold grace was represented by it. God had promised to Abraham a blessed seed, from whom salvation was to be expected by the whole world. On this depended the promise — “I will be to thee a God.” (Gen 17:7.) Then a gratuitous reconciliation with God was included in that symbol: and for this reason it was necessary that the faithful should look forward to the promised seed. On the other hand, God requires integrity and holiness of life; he indicated by the symbol how this could be attained, that is, by cutting off in man whatever is born of the flesh, for his whole nature had become vicious. He therefore reminded Abraham by the external sign, that he was spiritually to cut off the corruption of the flesh; and to this Moses has also alluded in Deu 10:16. And to show that it was not the work of man, but of God, he commanded tender infants to be circumcised, who, on account of their age, could not have performed such a command. Moses has indeed expressly mentioned spiritual circumcision as the work of divine power, as you will find in Deu 30:6, where he says, “The Lord will circumcise thine heart:” and the Prophets afterwards declared the same thing much more clearly.

As there are two points in baptism now, so there were formerly in circumcision; for it was a symbol of a new life, and also of the remission of sins. But the fact as to Abraham himself, that righteousness preceded circumcision, is not always the case in sacraments, as it is evident from the case of Isaac and his posterity: but God intended to give such an instance once at the beginning, that no one might ascribe salvation to external signs. ¹³⁷

===That he might be the father, === etc. Mark how the circumcision of Abraham confirms our faith with regard to gratuitous righteousness; for it was the sealing of the righteousness of faith, that righteousness might also be imputed to us who believe. And thus Paul, by a remarkable dexterity makes to recoil on his opponents what they might have adduced as an objection: for since the truth and import ( veritas et vis ) of circumcision were found in an uncircumcised state, there was no ground for the Jews to elevate themselves so much above the Gentiles.

But as a doubt might arise, whether it behoves us, after the example of Abraham, to confirm also the same righteousness by the sign of circumcision, how came the Apostle to make this omission? Even because he thought that the question was sufficiently settled by the drift of his argument: for as this truth had been admitted, that circumcision availed only to seal the grace of God, it follows, that it is now of no benefit to us, who have a sign instituted in its place by our Lord. As then there is no necessity now for circumcision, where baptism is, he was not disposed to contend unnecessarily for that respecting which there was no doubt, that is, why the righteousness of faith was not sealed to the Gentiles in the same way as it was to Abraham. To believe in uncircumcision means, that the Gentiles, being satisfied with their own condition, did not introduce the seal of circumcision: and so the proposition δια, by is put for εν, in ¹³⁸

Calvin: Rom 4:12

12.To them who are not, etc The verb, are, is in this place to be taken for, “are deemed to be:” for he touches the carnal descendants of Abraham, who, having nothing but outward circumcision, confidently gloried in it. The other thing, which was the chief matter, they neglected; for the faith of Abraham, by which alone he obtained salvation, they did not imitate. It hence appears, how carefully he distinguished between faith and the sacrament; not only that no one might be satisfied with the one without the other, as though it were sufficient for justifying; but also that faith alone might be set forth as accomplishing everything: for while he allows the circumcised Jews to be justified, he expressly makes this exception — provided in true faith they followed the example of Abraham; for why does he mention faith while in uncircumcision, except to show, that it is alone sufficient, without the aid of anything else? Let us then beware, lest any of us, by halving things, blend together the two modes of justification.

What we have stated disproves also the scholastic dogma respecting the difference between the sacraments of the Old and those of the New Testament; for they deny the power of justifying to the former, and assign it to the latter. But if Paul reasons correctly, when he argues that circumcision does not justify, because Abraham was justified by faith, the same reason holds good for us, while we deny that men are justified by baptism, inasmuch as they are justified by the same faith with that of Abraham.

Calvin: Rom 4:13

13.For the promise, === etc. He now more clearly sets the law and faith in opposition, the one to the other, which he had before in some measure done; and this ought to be carefully observed: for if faith borrows nothing from the law in order to justify, we hence understand, that it has respect to nothing else but to the mercy of God. And further, the romance of those who would have this to have been said of ceremonies, may be easily disproved; for if works contributed anything towards justification, it ought not to have been said, through the written law, but rather, through the law of nature. But Paul does not oppose spiritual holiness of life to ceremonies, but faith and its righteousness. The meaning then is, that heirship was promised to Abraham, not because he deserved it by keeping the law, but because he had obtained righteousness by faith. And doubtless (as Paul will presently show) consciences can then only enjoy solid peace, when they know that what is not justly due is freely given them. ¹³⁹

Hence also it follows, that this benefit, the reason for which applies equally to both, belongs to the Gentiles no less than to the Jews; for if the salvation of men is based on the goodness of God alone, they check and hinder its course, as much as they can, who exclude from it the Gentiles.

===That he should be the heir of the world, ¹⁴⁰ etc. Since he now speaks of eternal salvation, the Apostle seems to have somewhat unseasonably led his readers to the world; but he includes generally under this word world, the restoration which was expected through Christ. The chief thing was indeed the restoration of life; it was yet necessary that the fallen state of the whole world should be repaired. The Apostle, in Heb 1:2, calls Christ the heir of all the good things of God; for the adoption which we obtain through his favor restores to us the possession of the inheritance which we lost in Adam; and as under the type of the land of Canaan, not only the hope of a heavenly life was exhibited to Abraham, but also the full and complete blessing of God, the Apostle rightly teaches us, that the dominion of the world was promised to him. Some taste of this the godly have in the present life; for how much soever they may at times be oppressed with want, yet as they partake with a peaceable conscience of those things which God has created for their use, and as they enjoy through his mercy and good-will his earthly benefits no otherwise than as pledges and earnests of eternal life, their poverty does in no degree prevent them from acknowledging heaven, and the earth, and the sea, as their own possessions.

Though the ungodly swallow up the riches of the world, they can yet call nothing as their own; but they rather snatch them as it were by stealth; for they possess them under the curse of God. It is indeed a great comfort to the godly in their poverty, that though they fare slenderly, they yet steal nothing of what belongs to another, but receive their lawful allowance from the hand of their celestial Father, until they enter on the full possession of their inheritance, when all creatures shall be made subservient to their glory; for both heaven and earth shall be renewed for this end, — that according to their measure they may contribute to render glorious the kingdom of God.

Calvin: Rom 4:14

14.=== For if they who are of the law, === etc. He takes his argument from what is impossible or absurd, that the favor which Abraham obtained from God, was not promised to him through any legal agreement, or through any regard to works; for if this condition had been interposed — that God would favor those only with adoption who deserved, or who performed the law, no one could have dared to feel confident that it belonged to him: for who is there so conscious of so much perfection that he can feel assured that the inheritance is due to him through the righteousness of the law? Void then would faith be made; for an impossible condition would not only hold the minds of men in suspense and anxiety, but fill them also with fear and trembling: and thus the fulfillment of the promises would be rendered void; for they avail nothing but when received by faith. If our adversaries had ears to hear this one reason, the contest between us might easily be settled.

The Apostle assumes it as a thing indubitable, that the promises would by no means be effectual except they were received with full assurance of mind. But what would be the case if the salvation of men was based on the keeping of the law? consciences would have no certainty, but would be harassed with perpetual inquietude, and at length sink in despair; and the promise itself, the fulfillment of which depended on what is impossible, would also vanish away without producing any fruit. Away then with those who teach the common people to seek salvation for themselves by works, seeing that Paul declares expressly, that the promise is abolished if we depend on works. But it is especially necessary that this should be known, — that when there is a reliance on works, faith is reduced to nothing. And hence we also learn what faith is, and what sort of righteousness ought that of works to be, in which men may safely trust.

The Apostle teaches us, that faith perishes, except the soul rests on the goodness of God. Faith then is not a naked knowledge either of God or of his truth; nor is it a simple persuasion that God is, that his word is the truth; but a sure knowledge of God’s mercy, which is received from the gospel, and brings peace of conscience with regard to God, and rest to the mind. The sum of the matter then is this, — that if salvation depends on the keeping of the law, the soul can entertain no confidence respecting it, yea, that all the promises offered to us by God will become void: we must thus become wretched and lost, if we are sent back to works to find out the cause or the certainty of salvation.

Calvin: Rom 4:15

15.For the law causeth wrath, === etc. This is a confirmation of the last verse, derived from the contrary effect of the law; for as the law generates nothing but vengeance, it cannot bring grace. It can indeed show to the good and the perfect the way of life: but as it prescribes to the sinful and corrupt what they ought to do, and supplies them with no power for doing, it exhibits them as guilty before the tribunal of God. For such is the viciousness of our nature, that the more we are taught what is right and just, the more openly is our iniquity discovered, and especially our contumacy, and thus a heavier judgment is incurred.

By wrath, understand God’s judgment, which meaning it has everywhere. They who explain it of the wrath of the sinner, excited by the law, inasmuch as he hates and execrates the Lawgiver, whom he finds to be opposed to his lusts, say what is ingenious, but not suitable to this passage; for Paul meant no other thing, than that condemnation only is what is brought on us all by the law, as it is evident from the common use of the expression, and also from the reason which he immediately adds.

===Where there is no law, etc. This is the proof, by which he confirms what he had said; for it would have been difficult to see how God’s wrath is kindled against us through the law, unless it had been made more apparent. And the reason is, that as the knowledge of God’s justice is discovered by the law, the less excuse we have, and hence the more grievously we offend against God; for they who despise the known will of God, justly deserve to sustain a heavier punishment, than those who offend through ignorance.

But the Apostle speaks not of the mere transgression of what is right, from which no man is exempt; but he calls that a transgression, when man, having been taught what pleases and displeases God, knowingly and willfully passes over the boundaries fixed by God’s word; or, in other words, transgression here is not a mere act of sin, but a willful determination to violate what is right. ¹⁴¹ The particle, οὖ, where, which I take as an adverb, some consider to be a relative, of which; but the former reading is the most suitable, and the most commonly received. Whichever reading you may follow, the meaning will be the same, — that he who is not instructed by the written law, when he sins, is not guilty of so great a transgression, as he is who knowingly breaks and transgresses the law of God.

Calvin: Rom 4:16

16.It is therefore of faith, === etc. This is the winding up of the argument; and you may summarily include the whole of it in this statement, — “If the heirship of salvation comes to us by works, then faith in it vanishes, the promise of it is abolished; but it is necessary that both these should be sure and certain; hence it comes to us by faith, so that its stability being based on the goodness of God alone, may be secured.” See how the Apostle, regarding faith as a thing firm and certain, considers hesitancy and doubt as unbelief, by which faith is abolished, and the promise abrogated. And yet this doubting is what the schoolmen call a moral conjecture, and which, alas! they substitute for faith.

===That it might be by grace, etc. Here, in the first place, the Apostle shows, that nothing is set before faith but mere grace; and this, as they commonly say, is its object: for were it to look on merits, absurdly would Paul infer, that whatever it obtains for us is gratuitous. I will repeat this again in other words, ᾀ” “If grace be everything that we obtain by faith, then every regard for works is laid in the dust.” But what next follows more fully removes all ambiguity, — that the promise then only stands firm, when it recumbs on grace: for by this expression Paul confirms this truth, that as long as men depend on works, they are harassed with doubts; for they deprive themselves of what the promises contain. Hence, also, we may easily learn, that grace is not to be taken, as some imagine, for the gift of regeneration, but for a gratuitous favor: for as regeneration is never perfect, it can never suffice to pacify souls, nor of itself can it make the promise certain.

===Not to that only which is of the law, === etc. Though these words mean in another place those who, being absurd zealots of the law, bind themselves to its yoke, and boast of their confidence in it, yet here they mean simply the Jewish nation, to whom the law of the Lord had been delivered. For Paul teaches us in another passage, that all who remain bound to the dominion of the law, are subject to a curse; it is then certain that they are excluded from the participation of grace. He does not then call them the servants of the law, who, adhering to the righteousness of works, renounce Christ; but they were those Jews who had been brought up in the law, and yet professed the name of Christ. But that the sentence may be made clearer, let it be worded thus, — “Not to those only who are of the law, but to all who imitate the faith of Abraham, though they had not the law before.”

===Who is the father of us all, === etc. The relative has the meaning of a causative particle; for he meant to prove, that the Gentiles were become partakers of this grace, inasmuch as by the same oracle, by which the heirship was conferred on Abraham and his seed, were the Gentiles also constituted his seed: for he is said to have been made the father, not of one nation, but of many nations; by which was presignified the future extension of grace, then confined to Israel alone. For except the promised blessing had been extended to them, they could not have been counted as the offspring of Abraham. The past tense of the verb, according to the common usage of Scripture, denotes the certainty of the Divine counsel; for though nothing then was less apparent, yet as God had thus decreed, he is rightly said to have been made the father of many nations. Let the testimony of Moses be included in a parenthesis, that this clause, “Who is the father of us all,” may be connected with the other, “before God,” etc.: for it was necessary to explain also what that relationship was, that the Jews might not glory too much in their carnal descent. Hence he says, “He is our father before God; ” which means the same as though he had said, “He is our spiritual father;” for he had this privilege, not from his own flesh, but from the promise of God ¹⁴²

Calvin: Rom 4:17

17.Whom he believed, who quickens the dead, etc. In this circuitous form is expressed the very substance of Abraham’s faith, that by his example an opening might be made for the Gentiles. He had indeed to attain, in a wonderful way, the promise which he had heard from the Lord’s mouth, since there was then no token of it. A seed was promised to him as though he was in vigor and strength; but he was as it were dead. It was hence necessary for him to raise up his thoughts to the power of God, by which the dead are quickened. It was therefore not strange that the Gentiles, who were barren and dead, should be introduced into the same society. He then who denies them to be capable of grace, does wrong to Abraham, whose faith was sustained by this thought, — that it matters not whether he was dead or not who is called by the Lord; to whom it is an easy thing, even by a word, to raise the dead through his own power.

We have here also a type and a pattern of the call of us all, by which our beginning is set before our eyes, not as to our first birth, but as to the hope of future life, — that when we are called by the Lord we emerge from nothing; for whatever we may seem to be we have not, no, not a spark of anything good, which can render us fit for the kingdom of God. That we may indeed on the other hand be in a suitable state to hear the call of God, we must be altogether dead in ourselves. The character of the divine calling is, that they who are dead are raised by the Lord, that they who are nothing begin to be something through his power. The word call ought not to be confined to preaching, but it is to be taken, according to the usage of Scripture, for raising up; and it is intended to set forth more fully the power of God, who raises up, as it were by a nod only, whom he wills. ¹⁴³

Calvin: Rom 4:18

18.Who against hope, etc. If we thus read, the sense is, that when there was no probable reason, yea, when all things were against him, he yet continued to believe. And, doubtless, there is nothing more injurious to faith than to fasten our minds to our eyes, that we may from what we see, seek a reason for our hope. We may also read, “above hope,” and perhaps more suitably; as though he had said that by his faith he far surpassed all that he could conceive; for except faith flies upward on celestial wings so as to look down on all the perceptions of the flesh as on things far below, it will stick fast in the mud of the world. But Paul uses the word hope twice in this verse: in the first instance, he means a probable evidence for hoping, such as can be derived from nature and carnal reason; in the second he refers to faith given by God; ¹⁴⁵ for when he had no ground for hoping he yet in hope relied on the promise of God; and he thought it a sufficient reason for hoping, that the Lord had promised, however incredible the thing was in itself.

===According to what had been said, === etc. So have I preferred to render it, that it may be applied to the time of Abraham; for Paul meant to say, that Abraham, when many temptations were drawing him to despair, that he might not fail, turned his thoughts to what had been promised to him, “Thy seed shall equal the stars of heaven and the sands of the sea;” but he resignedly adduced this quotation incomplete, in order to stimulate us to read the Scriptures. The Apostles, indeed, at all times, in quoting the Scriptures, took a scrupulous care to rouse us to a more diligent reading of them.

Calvin: Rom 4:19

19.In faith, etc. If you prefer to omit one of the negatives you may render it thus, “Being weak in faith, he considered not his own body,” etc.; but this makes no sense. He indeed shows now more fully what might have hindered, yea, and wholly turned Abraham aside from receiving the promise. A seed from Sarah was promised to him at a time when he was not by nature fit for generating, nor Sarah for conceiving. Whatever he could see as to himself was opposed to the accomplishment of the promise. Hence, that he might yield to the truth of God, he withdrew his mind from those things which presented themselves to his own view, and as it were forgot himself.

You are not however to think, that he had no regard whatever to his own body, now dead, since Scripture testifies to the contrary; for he reasoned thus with himself, “Shall a child be born to a man an hundred years old? and shall Sarah, who is ninety, bear a son?” But as he laid aside the consideration of all this, and resigned his own judgment to the Lord, the Apostle says, that he considered not, etc.; and truly it was a greater effort to withdraw his thoughts from what of itself met his eyes, than if such a thing came into his mind.

And that the body of Abraham was become through age incapable of generating, at the time he received the Lord’s blessing, is quite evident from this passage, and also from Gen 17:17, so that the opinion of [Augustine] is by no means to be admitted, who says somewhere, that the impediment was in Sarah alone. Nor ought the absurdity of the objection to influence us, by which he was induced to have recourse to this solution; for he thought it inconsistent to suppose that Abraham in his hundredth year was incapable of generating, as he had afterwards many children. But by this very thing God rendered his power more visible, inasmuch as he, who was before like a dry and barren tree, was so invigorated by the celestial blessing, that he not only begot Isaac, but, as though he was restored to the vigor of age, he had afterwards strength to beget others. But some one may object and say, that it is not beyond the course of nature that a man should beget children at that age. Though I allow that such a thing is not a prodigy, it is yet very little short of a miracle. And then, think with how many toils, sorrows, wanderings, distresses, had that holy man been exercised all his life; and it must be confessed, that he was no more debilitated by age, than worn out and exhausted by toils. And lastly, his body is not called barren simply but comparatively; for it was not probable that he, who was unfit for begetting in the flower and vigor of age, should begin only now when nature had decayed.

The expression, being not weak in faith, take in this sense — that he vacillated not, nor fluctuated, as we usually do under difficult circumstances. There is indeed a twofold weakness of faith — one is that which, by succumbing to trying adversities, occasions a falling away from the supporting power of God — the other arises from imperfection, but does not extinguish faith itself: for the mind is never so illuminated, but that many relics of ignorance remain; the heart is never so strengthened, but that much doubting cleaves to it. Hence with these vices of the flesh, ignorance and doubt, the faithful have a continual conflict, and in this conflict their faith is often dreadfully shaken and distressed, but at length it comes forth victorious; so that they may be said to be strong even in weakness.

Calvin: Rom 4:20

20.Nor did he through unbelief make an inquiry, etc. Though I do not follow the old version, nor [Erasmus], yet my rendering is not given without reason. The Apostle seems to have had this in view, — That Abraham did not try to find out, by weighing the matter in the balance of unbelief, whether the Lord was able to perform what he had promised. What is properly to inquire or to search into anything, is to examine it through diffidence or mistrust, and to be unwilling to admit what appears not credible, without thoroughly sifting it. ¹⁴⁶ He indeed asked, how it could come to pass, but that was the asking of one astonished; as the case was with the virgin Mary, when she inquired of the angel how could that be which he had announced; and there are other similar instances. The saints then, when a message is brought them respecting the works of God, the greatness of which exceeds their comprehension, do indeed burst forth into expressions of wonder; but from this wonder they soon pass on to lay hold on the power of God: on the contrary, the wicked, when they examine a message, scoff at and reject it as a fable. Such, as you will find, was the case with the Jews, when they asked Christ how he could give his flesh to be eaten. For this reason it was, that Abraham was not reproved when he laughed and asked, how could a child be born to a man an hundred years old, and to a woman of ninety; for in his astonishment he fully admitted the power of God’s word. On the other hand, a similar laughter and inquiry on the part of Sarah were not without reproof, because she regarded not the promise as valid.

If these things be applied to our present subject, it will be evident, that the justification of Abraham had no other beginning than that of the Gentiles. Hence the Jews reproach their own father, if they exclaim against the call of the Gentiles as a thing unreasonable. Let us also remember, that the condition of us all is the same with that of Abraham. All things around us are in opposition to the promises of God: He promises immortality; we are surrounded with mortality and corruption: He declares that he counts us just; we are covered with sins: He testifies that he is propitious and kind to us; outward judgments threaten his wrath. What then is to be done? We must with closed eyes pass by ourselves and all things connected with us, that nothing may hinder or prevent us from believing that God is true.

But he was strengthened, etc. This is of the same import with a former clause, when it is said, that he was not weak in faith. It is the same as though he had said, that he overcame unbelief by the constancy and firmness of faith. ¹⁴⁷ No one indeed comes forth a conqueror from this contest, but he who borrows weapons and strength from the word of God. From what he adds, giving glory to God, it must be observed, that no greater honor can be given to God, than by faith to seal his truth; as, on the other hand, no greater dishonor can be done to him, than to refuse his offered favor, or to discredit his word. It is hence the chief thing in honoring God, obediently to embrace his promises: and true religion begins with faith.

Calvin: Rom 4:21

21.That what he had promised, etc. As all men acknowledge God’s power, Paul seems to say nothing very extraordinary of the faith of Abraham; but experience proves, that nothing is more uncommon, or more difficult, than to ascribe to God’s power the honor which it deserves. There is in deed no obstacle, however small and insignificant, by which the flesh imagines the hand of God is restrained from working. Hence it is, that in the slightest trials, the promises of God slide away from us. When there is no contest, it is true, no one, as I have said, denies that God can do all things; but as soon as anything comes in the way to impede the course of God’s promise, we cast down God’s power from its eminence. Hence, that it may obtain from us its right and its honor, when a contest comes, we ought to determine thus, — That it is no less sufficient to overcome the obstacles of the world, than the strong rays of the sun are to dissipate the mists. We are indeed wont ever to excuse ourselves, that we derogate nothing from God’s power, whenever we hesitate respecting his promises, and we commonly say, “The thought, that God promises more in his word than he can perform, (which would be a falsehood and blasphemy against him,) is by no means the cause of our hesitation; but that it is the defect which we feel in ourselves.” But we do not sufficiently exalt the power of God, unless we think it to be greater than our weakness. Faith then ought not to regard our weakness, misery, and defects, but to fix wholly its attention on the power of God alone; for if it depends on our righteousness or worthiness, it can never ascend to the consideration of God’s power. And it is a proof of the unbelief, of which he had before spoken, when we mete the Lord’s power with our own measure. For faith does not think that God can do all things, while it leaves him sitting still, but when, on the contrary, it regards his power in continual exercise, and applies it, especially, to the accomplishment of his word: for the hand of God is ever ready to execute whatever he has declared by his mouth.

It seems strange to me, that [Erasmus] approved of the relative in the masculine gender; for though the sense is not changed, we may yet come nearer to the Greek words of Paul. The verb, I know, is passive; ¹⁴⁸ but the abruptness may be lessened by a little change.

Calvin: Rom 4:22

22.And it was therefore imputed, ¹⁴⁹ etc. It becomes now more clear, how and in what manner faith brought righteousness to Abraham; and that was, because he, leaning on God’s word, rejected not the promised favor. And this connection of faith with the word ought to be well understood and carefully remembered; for faith can bring us nothing more than what it receives from the word. Hence he does not become immediately just, who is imbued only with a general and confused idea that God is true, except he reposes on the promise of his favor.

Calvin: Rom 4:23

23.=== Now it was not written, === etc. A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all.

We are, by this passage, reminded of the duty of seeking profit from the examples recorded in Scripture. That history is the teacher of what life ought to be, is what heathens have with truth said; but as it is handed down by them, no one can derive from it sound instruction. Scripture alone justly claims to itself an office of this kind. For in the first place it prescribes general rules, by which we may test every other history, so as to render it serviceable to us: and in the second place, it clearly points out what things are to be followed, and what things are to be avoided. But as to doctrine, which it especially teaches, it possesses this peculiarity, — that it clearly reveals the providence of God, his justice and goodness towards his own people, and his judgments on the wicked.

What then is recorded of Abraham is by Paul denied to have been written only for his sake; for the subject is not what belongs to the special call of one or of any particular person; but that way of obtaining righteousness is described, which is ever the same with regard to all; and it is what belonged to the common father of the faithful, on whom the eyes of all ought to be fixed.

If then we would make a right and proper use of sacred histories, we must remember so to use them as to draw from them sound doctrine. They instruct us, in some parts, how to frame our life; in others, how to strengthen faith; and then, how we are to be stirred up to serve the Lord. In forming our life, the example of the saints may be useful; and we may learn from them sobriety, chastity, love, patience, moderation, contempt of the world, and other virtues. What will serve to confirm faith is the help which God ever gave them, the protection which brought comfort in adversities, and the paternal care which he ever exercised over them. The judgments of God, and the punishments inflicted on the wicked, will also aid us, provided they fill us with that fear which imbues the heart with reverence and devotion.

But by saying, not on his account only, he seems to intimate, that it was written partly for his sake. Hence some think, that what Abraham obtained by faith was commemorated to his praise, because the Lord will have his servants to be forever remembered, according to what Solomon says, that their name will be blessed. (Pro 10:7.) But what if you take the words, not on his account only, in a simpler form, as though it were some singular privilege, not fit to be made an example of, but yet suitable to teach us, who must be justified in the same manner? This certainly would be a more appropriate sense.

Calvin: Rom 4:24

24.Who believe on him, etc. I have already reminded you of the design of those periphrastic expressions: Paul introduced them, that he might, according to what the passages may require, describe in various ways the real character of faith — of which the resurrection of Christ is not the smallest part; for it is the ground of our hope as to eternal life. Had he said only, that we believe in God, it could not have been so readily learnt how this could serve to obtain righteousness; but when Christ comes forth and presents to us in his own resurrection a sure pledge of life, it then appears evident from what fountain the imputation of righteousness flows.

Calvin: Rom 4:25

25.Who was delivered for our offences, ¹⁵⁰ etc. He expands and illustrates more at large the doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds directed to Christ, but also to have it distinctly made known how he attained salvation for us. And though Scripture, when it treats of our salvation, dwells especially on the death of Christ, yet the Apostle now proceeds farther: for as his purpose was more explicitly to set forth the cause of our salvation, he mentions its two parts; and says, first, that our sins were expiated by the death of Christ, — and secondly, that by his resurrection was obtained our righteousness. But the meaning is, that when we possess the benefit of Christ’s death and resurrection, there is nothing wanting to the completion of perfect righteousness. By separating his death from his resurrection, he no doubt accommodates what he says to our ignorance; for it is also true that righteousness has been obtained for us by that obedience of Christ, which he exhibited in his death, as the Apostle himself teaches us in the following chapter. But as Christ, by rising from the dead, made known how much he had effected by his death, this distinction is calculated to teach us that our salvation was begun by the sacrifice, by which our sins were expiated, and was at length completed by his resurrection: for the beginning of righteousness is to be reconciled to God, and its completion is to attain life by having death abolished. Paul then means, that satisfaction for our sins was given on the cross: for it was necessary, in order that Christ might restore us to the Father’s favor, that our sins should be abolished by him; which could not have been done had he not on their account suffered the punishment, which we were not equal to endure. Hence Isaiah says, that the chastisement of our peace was upon him. (Isa 53:5.) But he says that he was delivered, and not, that he died; for expiation depended on the eternal goodwill of God, who purposed to be in this way pacified.

And was raised again for our justification As it would not have been enough for Christ to undergo the wrath and judgment of God, and to endure the curse due to our sins, without his coming forth a conqueror, and without being received into celestial glory, that by his intercession he might reconcile God to us, the efficacy of justification is ascribed to his resurrection, by which death was overcome; not that the sacrifice of the cross, by which we are reconciled to God, contributes nothing towards our justification, but that the completeness of his favor appears more clear by his coming to life again. ¹⁵¹

But I cannot assent to those who refer this second clause to newness of life; for of that the Apostle has not begun to speak; and further, it is certain that both clauses refer to the same thing. For if justification means renovation, then that he died for our sins must be taken in the same sense, as signifying that he acquired for us grace to mortify the flesh; which no one admits. Then, as he is said to have died for our sins, because he delivered us from the evil of death by suffering death as a punishment for our sins; so he is now said to have been raised for our justification, because he fully restored life to us by his resurrection: for he was first smitten by the hand of God, that in the person of the sinner he might sustain the misery of sin; and then he was raised to life, that he might freely grant to his people righteousness and life. ¹⁵² He therefore still speaks of imputative justification; and this will be confirmed by what immediately follows in the next chapter.

Defender: Rom 4:16

Abraham is the father not only of the Jews, physically speaking, but of all who are justified by faith, spiritually speaking. "They which are of faith, the same are the children of Abraham" (Gal 3:7)."

Defender: Rom 4:17

This promise (Gen 17:5) has been literally fulfilled, as well as spiritually. Abraham is the ancestor of not only the Israelites, but also of all the Arabic nations, as well as the Edomites, Midianites and others that are now either extinct or amalgamated with others. Probably most of the Middle Eastern Islamic nations have at least some degree of genetic descent from Abraham."

Defender: Rom 4:18

This promise was "spoken" by God (Gen 15:5)."

Defender: Rom 4:21

The essence of saving faith is taking God at His Word, no matter how difficult it may seem. God's promise to Abraham was beyond all reason and human experience, but Abraham believed it. This should be our example with regard to the promises that are yet to be fulfilled."

Defender: Rom 4:22

Note the cause-and-effect relation between strong faith in God's promises and His imputation of Christ's righteousness to us."

TSK: Rom 4:10

not in circumcision : ""Faith was reckoned to Abraham for righteousness,""at least 14 years before he was circumcised; the former having taken place some time before Ishmael’ s birth, at which time he was 86 years old, and the other when Ishmael was 13 years of age, and Abraham 99. Gen 15:5, Gen 15:6, Gen 15:16, Gen 16:1-3, Gen 17:1, Gen 17:10,Gen 17:23-27; 1Co 7:18, 1Co 7:19; Gal 5:6, Gal 6:15

TSK: Rom 4:11

the sign : Gen 17:10; Exo 12:13, Exo 31:13, Exo 31:17; Eze 20:12, Eze 20:20

a seal : Rom 2:28, Rom 2:29; Deu 30:6; 2Co 1:22; Eph 1:13, Eph 4:30; Rev 9:4

righteousness : Rom 4:13, Rom 3:22, Rom 9:30, Rom 10:6; Gal 5:5; Phi 3:9; Heb 11:7; 2Pe 1:1

father : Rom 4:12, Rom 4:16-18, Rom 3:22, Rom 3:26, Rom 9:6, Rom 9:33, Rom 10:4, Rom 10:11; Mat 8:11, Mat 16:16; Luk 19:9; Joh 3:15, Joh 3:16, Joh 3:36, Joh 6:35, Joh 6:40,Joh 6:40,Joh 6:47, Joh 7:38, Joh 7:39, Joh 8:33, Joh 11:25, Joh 11:26; Gal 3:7, Gal 3:22, Gal 3:29, Gal 6:16

that righteousness : Rom 4:6

TSK: Rom 4:12

to them : Rom 9:6, Rom 9:7; Mat 3:9; Luk 16:23-31; Joh 8:39, Joh 8:40; Gal 4:22-31

in the steps : Job 33:11; Pro 2:20; Son 1:8; 2Co 12:18; 1Pe 2:21

TSK: Rom 4:13

For the : Gen 12:3, Gen 17:4, Gen 17:5, Gen 17:16, Gen 22:17, Gen 22:18, Gen 28:14, Gen 49:10; Psa 2:8, Psa 72:11

through the : Gal 3:16-18, Gal 3:29

but through : Rom 4:11

TSK: Rom 4:14

For if : Rom 4:16; Gal 2:21, Gal 3:18-24, Gal 5:4; Phi 3:9; Heb 7:19, Heb 7:28

made : Rom 3:31; Num 30:12, Num 30:15; Psa 119:126; Isa 55:11; Jer 19:7

TSK: Rom 4:15

Because : Rom 1:17, Rom 2:5, Rom 2:6, Rom 3:19, Rom 3:20, Rom 5:13, Rom 5:20,Rom 5:21, Rom 7:7-11; Num 32:14; Deu 29:20-28; 2Ki 22:13; Jer 4:8; Lam 2:22; Eze 7:19; Zep 1:18; Joh 3:36, Joh 15:22; Act 17:30,Act 17:31; 1Co 15:56; 2Co 3:7-9; Gal 3:10,Gal 3:19; Eph 5:6; Col 3:6; 1Jo 3:4; Rev 6:16, Rev 6:17, Rev 19:15

where : Rom 2:12, Rom 2:13, Rom 5:13

TSK: Rom 4:16

of faith : Rom 3:24-26, Rom 5:1; Gal 3:7-12, Gal 3:22; Eph 2:5, Eph 2:8; Tit 3:7

the promise : Heb 6:13-19; 2Pe 1:10

but to : Rom 4:11

the father : Rom 9:8; Isa 51:2

TSK: Rom 4:17

I have : Gen 17:4, Gen 17:5, Gen 17:16, Gen 17:20, 25:1-34, Gen 28:3; Heb 11:12

before him : or, like unto him, Rom 3:29

who quickeneth : Rom 4:2, Rom 8:11; Mat 3:9; Joh 5:21, Joh 5:25, Joh 6:63; 1Co 15:45; Eph 2:1-5; 1Ti 6:13

calleth : Rom 8:29, Rom 8:30, Rom 9:26; Isa 43:6, Isa 44:7, Isa 49:12, Isa 55:12; Act 15:18; 1Co 1:28; Heb 11:7; 1Pe 2:10; 2Pe 3:8

TSK: Rom 4:18

against : Rom 4:19, Rom 5:5, Rom 8:24; Rth 1:11-13; Pro 13:12; Eze 37:11; Mar 5:35, Mar 5:36; Luk 1:18; Act 27:25

So shall : Gen 15:5, Gen 15:6

TSK: Rom 4:19

being : Rom 4:20,Rom 4:21, Rom 14:21; Mat 6:30, Mat 8:26, Mat 14:31; Mar 9:23, Mar 9:24; Joh 20:27, Joh 20:28

considered : Gen 17:17, Gen 18:11-14; Heb 11:11-19

TSK: Rom 4:20

staggered : Num 11:13-23; 2Ki 7:2, 2Ki 7:19; 2Ch 20:15-20; Isa 7:9; Jer 32:16-27; Luk 1:18, Luk 1:45

but was : Isa 35:4; Dan 10:19, Dan 11:32; Hag 2:4; Zec 8:9, Zec 8:13; 1Co 16:13; 2Co 12:10; Eph 6:10; 2Ti 2:1

TSK: Rom 4:21

fully : Rom 8:38; 2Ti 1:12; Heb 11:13

he was able : Rom 14:4; Gen 18:14; Psa 115:3; Jer 32:17, Jer 32:27; Mat 19:26; Luk 1:37, Luk 1:45; 2Co 9:8; Heb 11:19

TSK: Rom 4:22

it was imputed : Rom 4:3, Rom 4:6

TSK: Rom 4:23

Rom 15:4; 1Co 9:10, 1Co 10:6, 1Co 10:11; 2Ti 3:16, 2Ti 3:17

TSK: Rom 4:24

for us : Act 2:39

if we : Rom 10:9, Rom 10:10; Mar 16:16; Joh 3:14-16; Act 2:24, Act 13:30; Eph 1:18-20; Heb 13:20,Heb 13:21; 1Pe 1:21

TSK: Rom 4:25

Who was : Rom 3:25, Rom 5:6-8, Rom 8:3, Rom 8:32; Isa 53:5, Isa 53:6, Isa 53:10-12; Dan 9:24, Dan 9:26; Zec 13:7; Mat 20:28; 1Co 15:3, 1Co 15:4; 2Co 5:21; Gal 1:4, Gal 3:13; Eph 5:2; Tit 2:14; Heb 9:28; 1Pe 1:18, 1Pe 1:19, 1Pe 2:24, 1Pe 3:18; 1Jo 2:2, 1Jo 4:9, 1Jo 4:10; Rev 1:5, Rev 5:9, Rev 7:14

and was raised : Rom 8:33, Rom 8:34; 1Co 15:17; Heb 4:14-16, Heb 10:12-14; 1Pe 1:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 4:10

How - In what circumstances, or time.

When he was in circumcision ... - Before or after he was circumcised? This was the very point of the inquiry. For if he was justified by faith after he was circumcised, the Jew might pretend that it was in virtue of his circumcision; that even his faith was acceptable, because he was circumcised. But if it was before he was circumcised, this plea could not be set up; and the argument of the apostle was confirmed by the case of Abraham, the great father and model of the Jewish people, that circumcision and the deeds of the Law did not conduce to justification; and that as Abraham was justified without those works, so might others be, and the pagan, therefore, might be admitted to similar privileges.

Not in circumcision - Not being circumcised, or after he was circumcised, but before. This was the record in the case; Gen 15:6; Compare Gen 17:10.

Barnes: Rom 4:11

And he received the sign ... - A sign is that by which any thing is shown, or represented. And circumcision thus showed that there was a covenant between Abraham and God; Gen 17:1-10. It became the public mark or token of the relation which he sustained to God.

A seal - See the note at Joh 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger; Est 8:8; Gen 41:42; Gen 38:18; Exo 28:11, Exo 28:36; Exo 29:6 To affix the seal, whether of wax, or otherwise, was to confirm contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had previously approved of Abraham, and had made important promises to him.

Which he had, yet being circumcised - He believed Gen 15:5; was accepted, or justified; was admitted to the favor of God, and favored with clear and remarkable promises Gen 15:18-21; Gen 17:1-9, before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the premises made to him by God.

That he might be the father ... - All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending. The word "father"here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model, and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example; see the note at Mat 1:1. In this sense the expression occurs in Luk 19:9; Joh 8:33; Gal 3:7, Gal 3:29.

Though they be not circumcised - This was stated in opposition to the opinion of the Jews that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favor of God previous to his being circumcised, that is, without circumcision; so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.

That righteousness ... - That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.

Barnes: Rom 4:12

And the father of circumcision - The father, that is, the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers Rom 4:11, but in a special sense the father of the Jewish people. In this, the apostle intimates that though all who believed would be saved as he was, yet the Jews had a special proprietorship in Abraham; they had special favors and privileges from the fact that he was their ancestor.

Not of the circumcision only - Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision connected with faith like his, showed that they were especially his descendants; see the note at Rom 2:25.

Who walk in the steps ... - Who imitate his example; who imbibe his spirit; who have his faith.

Being yet uncircumcised - Before he was circumcised. Compare Gen 15:6, with Gen. 17.

Barnes: Rom 4:13

For the promise ... - To show that the faith of Abraham, on which his justification depended, was not by the Law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the Law was given. If this was so, then it was an additional important consideration in opposition to the Jew, showing that acceptance with God depended on faith, and not on works.

That he should be heir of the world - An heir is one who succeeds, or is to succeed to an estate. In this passage, the world, or the entire earth, is regarded as the estate to which reference is made, and the promise is that the posterity of Abraham should succeed to that, or should possess it as their inheritance. The precise expression used here, "heir of the world,"is not found in the promises made to Abraham Those promises were that God would make of him a great nation Gen 12:2; that in him all the families of the earth should be blessed Gen 12:3; that his posterity should be as the stars for multitude Gen 15:5; and that he should be a father of many nations Gen 17:5. As this latter promise is one to which the apostle particularly refers (see Rom 4:17), it is probable that he had this in his eye. This promise had, at first, respect to his numerous natural descendants, and to their possessing the land of Canaan. But it is also regarded in the New Testament as extending to the Messiah Gal 3:16 as his descendant, and to all his followers as the spiritual seed of the father of the faithful. When the apostle calls him "the heir of the world,"he sums up in this comprehensive expression all the promises made to Abraham, intimating that his spiritual descendants, that is, those who possess his faith, shall yet be so numerous as to possess all lands.

Or to his seed - To his posterity, or descendants.

Through the law - By the observance of the Law; or made in consequence of observing the Law; or depending on the condition that he should observe the Law. The covenant was made before the law of circumcision was given; and long before the Law of Moses (compare Gal 3:16-18), and was independent of both.

But through ... - In consequence of or in connection with the strong confidence which he showed in the promises of God, Gen 15:6.

Barnes: Rom 4:14

For if they which are of the law - Who seek for justification and acceptance by the Law.

Faith is made void - Faith would have no place in the scheme; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If people are justified by the Law, they cannot be by faith, and faith would be useless in this work.

And the promise ... - A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of God have this design and tendency; and consequently, as God has given many promises, the object is to call forth the lively and constant faith of people, all going to show that in the divine estimation, faith is of inestimable value. But if people are justified by the Law; if they are rendered "acceptable"by conformity to the institutions of Moses; then they cannot depend for acceptance on any promise made to Abraham, or his seed. They cut themselves off from that promise, and stand independent of it. That promise, like all other promises, was made to excite faith. If, therefore, the Jews depended on the Law for justification, they were cut off from all the promises made to Abraham; and if they could be justified by the Law, the promise was useless. This is as true now as it was then. If people seek to be justified by their morality or their forms of religion, they cannot depend on any promise of God; for he has made no promise to any such attempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own; a scheme which would render his plan vain and useless; which would render his promises, and the atonement of Christ, and the work of the Spirit of no value. It is clear, therefore, that such an attempt at salvation cannot be successful.

Barnes: Rom 4:15

Because the law - All law. It is the tendency of law.

Worketh wrath - Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifying him, and producing peace, is just the reverse. It condemns, denounces wrath, and produces suffering. The word "wrath"here is to be taken in the sense of punishment. Rom 2:8. And the meaning is, that the Law of God, demanding perfect purity, and denouncing every sin condemns the sinner, and consigns him to punishment. As the apostle had proved Rom. 1; 2; 3 that all were sinners, so it followed that if any attempted to be justified by the Law, they would be involved only in condemnation and wrath.

For where no law is ... - This is a general principle; a maxim of common justice and of common sense. Law is a rule of conduct. If no such rule is given and known, there can be no crime. Law expresses what may be done, and what may not be done. If there is no command to pursue a certain course, no injunction to forbid certain conduct, actions will be innocent. The connection in which this declaration is made here, seems to imply that as the Jews had a multitude of clear laws, and as the Gentiles had the laws of nature, there could be no hope of escape from the charge of their violation. Since human nature was depraved, and people were prone to sin, the more just and reasonable the laws, the less hope was there of being justified by the Law, and the more certainty was there that the Law would produce wrath and condemnation.

Barnes: Rom 4:16

Therefore - In view of the course of reasoning which has been pursued. We have come to this conclusion.

It is of faith - Justification is by faith; or the plan which God has devised of saving people is by faith, Rom 3:26.

That it might be by grace - As a matter of mere undeserved mercy. If people were justified by law, it would be by their own merits; now it is of mere unmerited favor.

To the end - For the purpose, or design.

The promise ... - Rom 4:13.

Might be sure - Might be firm, or established. On any other ground, it could not be established. If it had depended on entire conformity to the Law, the promise would never have been established, for none would have yielded such obedience. But now it may be secured to all the posterity of Abraham.

To all the seed - Rom 4:13.

Not to that only - Not to that part of his descendants alone who were Jews, or who had the Law.

But to that ... - To all who should possess the same faith as Abraham. The father of us all. Of all who believe, whether they be Jews or Gentiles.

Barnes: Rom 4:17

As it is written - Gen 17:5.

I have made thee - The word used here in the Hebrew Gen 17:5 means literally, to give, to grant; and also, to set, or constitute. This is also the meaning of the Greek word used both by the Septuagint and the apostle. The quotation is taken literally from the Septuagint. The argument of the apostle is founded in part on the fact that the past tense is used - I have made thee - and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, he had, in his mind or purpose, constituted him the father of many nations; and so certain was the fulfillment of the divine purposes, that he spoke of it as already accomplished.

Of many nations - The apostle evidently understands this promise as referring, not to his natural descendants only, but to the great multitude who should believe as he did.

Before him - In his view, or sight; that is, God regarded him as such a father.

Whom he believed - Whose promise he believed; or in whom he trusted.

Who quickeneth the dead - Who gives life to the dead, Eph 2:1, Eph 2:5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfillment of the prophecy when it was given, arising from the age of Abraham and Sarah, Rom 4:19. Abraham exercised power in the God who gives life, and who gives it as he pleases. It is one of his prerogatives to give life to the dead ( νεκρους nekrous ), to raise up those who are in their graves; and a power similar to that, or strongly reminding of that, was manifested in fulfilling the promise to Abraham. The giving of this promise, and its fulfillment, were such as strongly to remind us that God has power to give life to the dead.

And calleth ... - That is, those things which he foretels and promises are so certain, that he may speak of them as already in existence. Thus, in relation to Abraham, God, instead of simply promising that he would make him the father of many nations, speaks of it as already done, "I have made thee,"etc. In his own mind, or purpose, he had so constituted him, and it was so certain that it would take place, that he might speak of it as already done.

Barnes: Rom 4:18

Who against hope - Who against all apparent or usual ground of hope. He refers here to the prospect of a posterity; see Rom 4:19-21.

Believed in hope - Believed in what was promised to excite his hope. Hope here is put for the object of his hope - what was promised.

According to what was spoken - Gen 15:5.

So shall thy seed be - That is, as the stars in heaven for multitude. Thy posterity shall be very numerous.

Barnes: Rom 4:19

And being not weak in faith - That is, having strong faith.

He considered not - He did not regard the fact that his body was now dead, as any obstacle to the fulfillment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfillment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.

Now dead - Aged; dead as to the purpose under consideration; compare Heb 11:12, "As good as dead."That is, he was now at an age when it was highly improbable that he would have any children; compare Gen 17:17.

Deadness ... - Heb 11:11, "When she was past age;"compare Gen 18:11.

Barnes: Rom 4:20

He staggered not - He was not moved, or agitated; he steadily and firmly believed the promise.

Giving glory to God - Giving honor to God by the firmness with which he believed his promises. His conduct was Such as to honor God; that is, to show Abraham’ s conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honor to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favor; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.

Barnes: Rom 4:21

And being fully persuaded - Thoroughly or entirely convinced; Luk 1:1; Rom 14:5; 2Ti 4:5, 2Ti 4:17.

He was able - Compare Gen 18:14. This was not the only time in which Abraham evinced this confidence. His faith was equally implicit and strong when he was commanded to sacrifice his promised son; Heb 11:19.

Barnes: Rom 4:22

And therefore - His faith was so implicit, and so unwavering, that it was a demonstration that he was the firm friend of God. He was tried, and he had such confidence in God that he showed that he was supremely attached to him, and would obey and serve him. This was reckoned as a full proof of friendship; and he was recognised and treated as righteous; that is, as the friend of God. (The true sense of faith being imputed for righteousness is given in a note at the beginning of the chapter.) See the note at Rom 4:3, 5.

Barnes: Rom 4:23

Now it was not written - The record of this extraordinary faith was not made on his account only; but it was made to show the way in which men may be regarded and treated as righteous by God. If Abraham was so regarded and treated, then, on the same principle, all others may be. God has but one mode of justifying people.

Imputed - Reckoned; accounted. He was regarded and treated as the friend of God.

Barnes: Rom 4:24

But for us also - For our use; (compare Rom 15:4; 1Co 10:11), that we might have an example of the way in which people may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.

If we believe on him ... - Abraham showed his faith in God by believing just what God revealed to him. This was his faith, and it might be as strong and implicit as could be exercised under the fullest revelation. Faith, now, is belief in God just so far as he has revealed his will to us. It is therefore the same in principle, though it may have reference to different objects. It is confidence in the same God, according to what we know of his will. Abraham showed his faith mainly in confiding in the promises of God respecting a numerous posterity. This was the leading truth made known to him, and this he believed.

(The promise made to Abraham was, "in thy seed shall all nations of the earth be blessed,"on which we have the following inspired commentary: "And the scriptures foreseeing that God would justify the pagan through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed,"Gal 3:8. It would seem, then, that this promise, like that made immediately after the fall, contained the very germ and principles of the gospel. So that after all there is not so great difference between the object of Abraham’ s faith, and that of ours. Indeed the object in both cases is manifestly the same.)

The main or leading truths that God has made known to us are, that he has given his Son to die; that he has raised him up; and that through him he is ready to pardon. To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abraham did; we evince the same spirit; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (compare the notes at Mar 16:16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known.

Barnes: Rom 4:25

Who was delivered - To death; compare the notes at Act 2:23.

For our offences - On account of our crimes. He was delivered up to death in order to make expiation for our sins.

And was raised again - From the dead.

For our justification - On account of our justification. In order that we may be justified. The word "justification"here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but also the completion of the work - the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin. If it be asked how his resurrection contributes to our acceptance with God, we may answer,

(1) It rendered his work complete. His death would have been unavailing, his work would have been imperfect, if he had not been raised up from the dead. He submitted to death as a sacrifice, and it was needful that he should rise, and thus conquer death and subdue our enemies, that the work which he had undertaken might be complete.

\caps1 (2) h\caps0 is resurrection was a proof that his work was accepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justification, therefore, became sure, as it was for this that he had given himself up to death.

\caps1 (3) h\caps0 is resurrection is the main-spring of all our hopes, and of all our efforts to be saved. Life and immortality are thus brought to light, 2Ti 1:10. God "hath begotten us again to a lively hope (a living, active, real hope), by the resurrection of Jesus Christ from the dead,"1Pe 1:3. Thus, the fact that he was raised becomes the ground of hope that we shall be raised and accepted of God. The fact that he was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to be justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he maybe raised up from death and the grave, and made immortal. There is no satisfactory proof that man can be thus raised up, but the resurrection of Jesus Christ. In that resurrection we have a pledge that all his people will rise. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him,"1Th 4:14. "Because I live,"said the Redeemer, "ye shall live also,"Joh 14:19; compare 1Pe 1:21.

Poole: Rom 4:10

And if this be the question, the way to resolve it, is, to consider in what circumstances Abraham was when his faith was thus reckoned to him for righteousness; it was a long time before he was circumcised. The promise to which Abraham’ s faith had respect, was made to him fourteen years, at least, before his circumcision: compare Gen 15:2 , and Gen 17:24,25 : also see Gen 16:16 . If the blessedness, therefore, of justification was not annexed to circumcision, the Gentiles are no less capable of it than the Jews.

Poole: Rom 4:11

The sign of circumcision or, circumcision, which is a sign. Two things are here affirmed of circumcision:

1. That it was a sign Of what? Of the circumcision of the heart, of original sin and its cure.

2. That it was a seal Of what?

Of the righteousness of faith: of the meaning of which, See Poole on "Rom 1:17" .

This is a periphrasis of the covenant of grace, wherein righteousness is promised, and made over to us in a way of believing: and this is not the only place where

the righteousness of faith is put for the new covenant; see Rom 10:6 , and the notes there. Circumcision is called a

seal because it was a confirmation of the covenant of grace, and the righteousness therein promised. The common use of a seal amongst men is to confirm and ratify a matter, and make it more firm and sure: it is joined often with an earnest, which is for the same end and purpose. The Corinthians’ conversion is said to be the seal of Paul’ s apostleship; i.e. it was a confirmation of it, and made it more evident that he was sent of God. What the apostle says of an oath, that we may say of a seal; it is for confirmation, and for putting things out of controversy. When God made a promise to Abraham, he confirmed it with an oath; and when he made a covenant with him, and with his seed, he confirmed it by a seal, and that was circumcision, which he calls in Genesis the convenant of God, and here, the seal thereof. And what is said of circumcision is not spoken of it barely as circumcision, but as a sacrament; and it shows the nature and use of all sacraments, both of the Old Testament and New, that they are seals of the new covenant. That which the apostle mentions here of circumcision, hath nothing proper and peculiar in it to circumcision as such; but it may, with equal reason, be applied to any other sacrament: it belongs as well to the passover, yea, to baptism, and the Lord’ s supper: e.g. The apostle first calls circumcision a sign; so was the passover, so is baptism, and the Lord’ s supper. Again, he calls it a seal of the righteousness of faith, or of the new covenant, as before; and so is each of the other sacriments: take, for instance, the Lord’ s supper; our Saviour calls the cup therein the new testament, or covenant, that is, it is a seal and confirmation thereof. And what is here affirmed of Abraham, may be affirmed as well of the eunuch, or the jailer, or any baptized person; he received the sign of baptism, a seal of the righteousness of faith, and of remission of sins, &c.

That he might be the father of all them that believe i.e. that he might be known or declared to be the father of such: see the like phrase, Mat 5:45 . Though many of the fathers did believe before Abraham, yet none of them are said to be the fathers of the faithful, as Abraham was, because God made to none of them the like promise, concerning their posterity, as he did to Abraham. See the next verse.

Poole: Rom 4:12

The former verse tells you he was the father of the believing Gentiles, for the covenant was made with him, for all his believing seed, when he was uncircumcised, which shows, that righteousness is and may be imputed to them also without any outward circumcision: and then he is the father of the believing Jews; especially of as many of them as unto circumcision do add the imitation of his faith; who, besides circumcision, which they derived from him, do also transcribe his divine copy, and follow his example of faith and obedience; who leave their sins, as he did his country; who believe all God’ s promises, and adhere to him against all temptations to the contrary.

Poole: Rom 4:13

Some by the world do understand, the world of the faithful, or believers dispersed over all the world: and so in effect it is the same which he said before, that Abraham should be the father of all that believe, whether of the circumcision or uncircumeision. Others by the world do understand the land of Canaan, under which also heaven was typically promised and comprehended: see Heb 4:3 Heb 11:9,10,16 . This, by a synecdoche, is put for all the world; and so also Tabor and Hermen are put for the east and west of the whole world, Psa 89:12 . This was promised to Abraham and to his seed, Gen 12:7 15:18 .

Was not to Abraham, or to his seed, through the law, but through the righteousness of faith i.e. it was not made to Abraham because he had merited it by keeping the law; but because he had believed God, and obtained the righteousness of faith. In the whole verse is couched an argument for justification by faith without works, which is the apostle’ s drift; and it may be thus formed: If the promise of inheritance to Abraham and his seed was to be accomplished not by legal obedience, but by the righteousness of faith; then it follows, that we are justified by faith, and not by works; but the promise of inheritance to Abraham and his seed was to be accomplished, not by the law, but by the righteousness of faith.

Poole: Rom 4:14

i.e. If they that trust to the fulfilling of the law, be heirs of the promise of God, and so the inheritance come by works; then faith is to no purpose, neither is there any use of it; and so also the promises which are made to believers are vain and useless. This is the sun, of this verse; a more particular explication follows.

If they which are of the law: compare this with Gal 3:9,10 . There the apostle sorts them that seek righteousness and salvation into two kinds. First, some are of faith and they are such as seek salvation in that way. Again, others are of the works of the law and they are such as seek salvation by means thereof. These phrases, of the law, and of the works of the law, are all one.

Be heirs that is, of the promises of God; of the heavenly rest, of which, as before, Canaan was a type.

Faith is made void i.e. if they which seek the inheritance of the law can by the law obtain it, then there is no use of faith: to what end should we by faith go out of ourselves to seek righteousness and salvation in Christ, if we could obtain it by the legal obedience? See the like, Gal 5:4 .

And the promise made of none effect i.e. the promise itself, which was made to Abraham and his seed, that also is ineffectual, and brought to nought; no man shall be saved by it; forasmuch as the law can bring no man to the obtaining of what is promised.

Poole: Rom 4:15

The law worketh wrath i.e. the wrath of God: and this it doth not of itself, but occasionally, in respect of our disobedience. This is a confirmation of what was said in the foregoing verse, that the inheritance is not by the law, and the works thereof; he proves it from the effect and work of the law, such as it hath in all men since the fall; it worketh wrath; it is so far from entitling men to the promised blessing, that it exposeth men to the curse and wrath of God, Gal 3:10 .

For where no law is, there is no transgression: q.d. And that it worketh wrath is evident, because it discovers and occasions transgressions, between which and God’ s wrath there is an inseparable connection. This assertion is simply true of things indifferent, as were all ceremonial observations before the law required them, for then before the law it was no sin to omit them: but of things which are evil in their own nature, it must be understood respectively, and after a sort; that is, there was no such great transgression before the law was given, as afterwards. The reasons are; Because we are naturally bent to do that which is forbidden us; and so by the reproofs of the law, the stubbornness of man’ s heart is increased. As also, because by the law comes the clear knowledge of man’ s duty; and so the servant that knows his master’ s will, and doth it not, is worthy of the more stripes.

Poole: Rom 4:16

Here are two new arguments to prove that the inheritance is not of the law, but of faith.

It is of faith, that it might be by grace for to he justified by faith and by grace are all one with the apostle. Again, that the promise might be sure to all the seed whereas if it were of the law, it would be uusure and uncertain, because of man’ s weakness, who is not able to perform it. Abraham’ s seed is of two sorts. One sort is of the law, to wit, the Jews. Another sort is of such as walk in the steps of Abraham’ s faith, whether Jews or Gentiles. To all these the promise must be sure; which cannot be, if the law be made the condition or the means of the inheritance.

Poole: Rom 4:17

Before him whom he believed i.e. in the sight or esteem of God. He was not the

father of many nations by carnal generation in the sight of men, but by spiritual cognation in the sight of God. Or, as it may be read, like unto God, after his example; and then the meaning is, that God so honoured Abraham’ s faith, that he made him a father, in some respects like himself. As God is a universal Father, not of one, but of all nations, so was Abraham. Again, as God is their spiritual Father, not by carnal generation, so was Abraham also.

Even God, who quickeneth the dead, and calleth those things which be not as though they were; i.e. Abraham believed in him as omnipotent. His omnipotency is described by two great effects of it. The one in making that to have a being again, which had ceased to be, as in the resurrection. The other, in causing that to be which never was; or to make all things of nothing, as in the creation: he expresseth this by calling things, to intimate the great facility of this work to God: he only spoke, and it was done; he commanded, and all was created. And as Abraham thus generally believed the power of God, so it is likely he made a particular application of it to his own state at present; as he believed that God could raise the dead, so, that he could raise him seed out of his own dead body, and Sarah’ s dead womb. And as he believed that God could create things out of nothing, so, that he could give him seed that had none; yea, and make the Gentiles a people that were not a people.

Poole: Rom 4:18

Here the apostle digresseth a little from his principal argument, and falls into a commendation of Abraham’ s faith.

Who against hope believed in hope: Abraham, when he had no natural or rational grounds of hope, either in respect of himself or Sarah his wife, did yet believe and hope he should have a son; and so be a root or stock, from whence many nations should spring: and this faith and hope of his was grounded upon the power and faithfulness of God.

So shall thy seed be so as the stars of heaven for multitude, which must be supplied out of the promise, in Gen 15:5 .

Poole: Rom 4:19

He regarded not the impotency of his own body, which was as it were dead, because of his age, in respect of any desires or powers of generation. Abraham several years after married Keturah, by whom he had divers children; how then doth the apostle say his body was now dead, or unable for generation? Some say that the deadness of Abraham’ s body was only in his own opinion. Augustine hath two answers:

1. That his body was not dead simply, but in respect of Sarah; he might be able to beget children of a younger woman.

2. His body was revived, and he received a new generative faculty of God. Another question may be moved, and that is, how the apostle could say that Abraham considered not his own body, being dead; seeing we read, Gen 17:17 , that Abraham, upon the promise of a son, fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? &c. Some answer, that Abraham at first doubted, but afterwards he recollected himself, and got over that unbelief; his faith overcame all difficulties. Others say, that he doubted not at all of the truth of God’ s promise, but was uncertain only how it should be understood, whether properly or figuratively: see Gen 17:19 . Others say, that these words of Abraham are not words of doubting, but inquiring; they proceed from a desire to be further instructed how that thing should be. It was a question like that of the virgin Mary’ s, How shall these things be? Augustine says, that Abraham’ s laughter was not like Sarah’ s. Hers proceeded from distrust; his, from joy and admiration.

Poole: Rom 4:20

The promise of God viz. in Gen 15:5 , and Gen 17:16 .

Giving glory to God as all do that rely upon the power and promise of God, setting to their seals that he is true.

Poole: Rom 4:21

He looked upon God as one that was perfectly able to do whatever he had promised, and as one that was most faithful, and sure never to fail in the performance; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect.

Poole: Rom 4:22

See Rom 2:3 . By reason of his faith he was as sufficiently disposed and qualified for the obtaining of the promise, as if he had had all the righteousness required by the law.

Poole: Rom 4:23-24

Ver. 23,24. Here it may be inquired, If Abraham’ s faith did justify him, and it was imputed to him for righteousness, what doth this concern us? The apostle answers, it was recorded of him for our sakes; see Rom 15:4 ; and to us there shall be the like imputation, if we believe in God, that raised up Jesus our Lord from the dead. This a greater act of faith than Abraham’ s was. And the nature of justifying faith lies rather in affiance, or in putttag trust in God through our Lord Jesus Christ, than in assent, or in giving credit, to the truth of his promise.

Question. Why doth the apostle single out this act of raising Christ from the dead to describe the Father by?

Answer. To maintain the proportion betwixt the faith or Abraham and the faith of his seed; that as his respected the power of God, in raising, as it were, the dead, so in like sort should ours. So some. But the apostle speaks as if there were some special reason and ground for confidence in God for justification in this act of raising Christ from the dead; and indeed nothing is more fit to establish our faith in persuasion of our justification than this; for when God raised up our Lord Jesus Christ, having loosed the pains of death, he gave full assurance that his justice is fully satisfied for our sins. Had not Christ Jesus, our surety, paid the utmost farthing that was due for our sins, he had still continued in prison, and under the power of death. Hence it is that the apostle Peter tells us, 1Pe 1:3 , that God hath begotten us to a lively hope of the heavenly inheritance by the resurrection of Christ from the dead; there being no more effectual means to persuade us of the pardon of sin, of reconciliation with God, and of acceptance to eternal life, than that Jesus Christ, our surety and sponsor, is risen from the dead.

Poole: Rom 4:25

Who was delivered he saith delivered rather than crucified, to lead us by the hand to the first cause thereof, the determinate counsel of the blessed Trinity: see Act 2:23 4:27,28 Ro 8:32 .

For our offences i.e. for the expiating of them, Isa 53:10 .

And was raised again for our justification not that his death had no hand in our justification; see Rom 3:24 ; but because our justification, which was begun in his death, was perfected in his resurrection. Christ did meritoriously work our justification and salvation by his death and passion, but the efficacy and perfection thereof with respect to us depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8 ; when he was discharged, we in him, and together with him, received our discharge from the guilt and punishment of all our sins. This one verse is an abridgement of the whole gospel.

Haydock: Rom 4:10

In effect, Abraham received circumcision a year only before the birth of Isaac; whereas he had received the promises and justification more than 25 years before, when the Almighty caused him to depart from Mesopotamia. (Calmet) ---

Therefore he was justified by faith and grace, which is common both to the circumcised and uncircumcised. (Menochius)

Haydock: Rom 4:11

And he received, after he was justified, circumcision, as a seal of the justice of faith, which he had before when he believed. Circumcision, therefore, in Abraham, was as a seal and testimony of the justice which he had already by faith: though circumcision was chiefly given to Abraham and his posterity, as a sign or seal of that alliance which God made with Abraham, and his seed, to shew he had made choice of them for his elect people. (Witham)

Haydock: Rom 4:12

And might be the father of circumcision. The apostle here tells them that Abraham is the father of all true believers, uncircumcised as well as circumcised, and all that believe in Christ, his seed, in whom God promised to bless all nations, are the spiritual sons of Abraham, and partake of the blessings promised to him in his posterity: nor can the circumcised be his true and spiritual children, unless they follow the footsteps of his faith, by which he was justified, when he believed the promises which God made to him before that circumcision was instituted; to wit, that he and Sara should have a son, when they were naturally past the age of having children, and that in his posterity all the world should be blessed, that is, in Christ. (Witham)

Haydock: Rom 4:13

Of the world, &c. By the world, some understand the land of Chanaan, which is sometimes meant by the whole earth, particularly in the times of David and Solomon, when they ruled over the neighbouring nations. But others think that the apostle alludes to the passage of Genesis, where the Almighty promises that in his (Abraham's) seed, all the nations of the earth should be blessed; which promise extends much beyond the narrow limits of Chanaan. In fine, it may be understood in a spiritual sense, of his dignity of father of all the faithful; which makes him, in a manner, master of the whole world, since his spiritual children, spread through the whole world, have the universe for their inheritance. (Calmet) ---

Postula a me, et dabo tibi Gentes hæreditatem tuam et possessionem tuam terminos terræ. (Psalm ii. 8.) (Haydock) ---

It was by Christ that Abraham was to be heir of the world, in as much as the spiritual kingdom of Christ should be spread over all the world. And this of one who was of the seed of David, being heir of the world, was not by the law, or by virtue of the law, which was not given to Moses till 400 years after. (Witham)

Haydock: Rom 4:14

For if they, who are of the law, be heirs: faith is made void, the promise is made of no effect. That is, if the Jews, who are under the law, are the only heirs of the blessings promised, it will follow that the faith which Abraham had before the circumcision, and before the law, was of no value, which I have shewn to be false. And, secondly it will follow that the promise made to him, that in him all nations should be blessed, is also null. (Witham)

Haydock: Rom 4:15

For the law worketh wrath, not of itself, nor by the intention of the lawgiver, but in as much as it is the occasion of greater punishments, when persons transgress it knowingly. (Witham) ---

The law abstracting from faith and grace, worketh wrath occasionally, by being an occasion of many transgressions, which provoke God's wrath. (Challoner)

Haydock: Rom 4:16

There are two kinds of children of Abraham, to whom alone these promises are made; the one is according to the flesh, the other according to the spirit. The former of these had no part in the promises made to him and his seed than the Gentiles, unless they imitated the fidelity and obedience of their father. (Calmet) ---

It is in this sense of spiritual father, that the [Catholic] priest at the altar, speaking in the name of the faithful, calls Abraham our patriarch. (Estius)

Haydock: Rom 4:18

Who, against hope, believed in hope, or with hope. That is, Abraham, against all probability of human hopes, still hoped in God, says St. John Chrysostom, that he should have a son by Sara: and in this, he was not weak in faith. Therefore it, that is, is great faith, was imputed to him unto justice: and also our faith shall be imputed to us unto justice, or make us truly just, by believing in Christ, &c. (Witham)

Haydock: Rom 4:19

Effete, through old age, Greek: nenekromenon.

Haydock: Rom 4:25

The eternal Father delivered his Son to death, to expiate our offences; he raised him from the dead for our justification. His death is our redemption; his resurrection is the principal object of our faith. Our faith in the resurrection, is imputed unto justice, as was the faith of Abraham in the promises of God. The apostle here seems to refer out faith and justification only to the resurrection, not to the exclusion of other mysteries of religion, which are all, and every one of them, the objects of our faith. But the resurrection is, as it were, the zeal and consummation of the rest; it eminently includes in itself all the others. (Calmet)

Gill: Rom 4:10

How was it then reckoned?.... The Arabic version adds, "and when"; and the Ethiopic version reads it, "when was Abraham justified?" expressing the sense, not the words of the original text, with which agree the following questions:

when he was in circumcision, or in uncircumcision? that is, was he justified, or his faith reckoned to him for righteousness, when he was a circumcised, or an uncircumcised person?

not in circumcision; or when he was circumcised; for when it was said of him, that "he believed in the Lord", and "he counted it to him for righteousness", Gen 15:6, he was then uncircumcised, and remained so many years after: for this was before the birth of Ishmael, and Ishmael was "thirteen" years of age when he and his father Abraham were circumcised; so that it must be "fourteen" years, or thereabout, before his circumcision, that this declaration of his being a justified person was made; wherefore the apostle rightly adds,

but in uncircumcision; or whilst an uncircumcised person: hence it clearly appears that circumcision could not be the cause of his justification, since it followed it; and if Abraham when uncircumcised was a justified person, as it is certain he was, why may not uncircumcised Gentiles be justified also? and especially when it is observed, that the covenant made with Abraham when uncircumcised, included the Gentiles; see Gen 12:3.

Gill: Rom 4:11

And he received the sign of circumcision,.... Or "the sign circumcision", as the Syriac version reads it, and so the Alexandrian copy, and two of Stephens's; that is, Abraham received at the hands of God, the commandment of circumcision, which was a "sign" or token of the covenant; not of grace, but of that peculiar covenant God made with Abraham and his natural seed, concerning their enjoyment of the land of Canaan; and which was a distinctive sign or badge, which distinguished the posterity of Abraham from other people, and was also a typical one; not of baptism, for circumcision was peculiar to Abraham's natural seed, whereas baptism is not, but was administered to Gentiles as well as Jews; circumcision was confined to males only, not so baptism; circumcision bears no likeness to, nor any resemblance with baptism, whereas there is always some likeness and agreement between the type and the antitype; besides, if this had been the case, circumcision would have ceased when baptism took place, whereas it is certain it did not, but continued in full force with the rest of the ceremonies until the death of Christ; and it is as certain, that "baptism" was administered and continued to be administered three or four years before that time; which fully demonstrates the falsehood of that assertion, that baptism succeeds or comes in the room of circumcision; whereas baptism was in full force before circumcision was out of date: but circumcision was a typical sign of Christ, as all the ceremonies of the law were, and of the shedding of his blood, to cleanse from all sin, original and actual, and also of the circumcision of the heart. And was, moreover,

a seal of the righteousness of faith; or which "sign" was "a seal"; and so it signifies the same as before; σημεια ουτω λεγουσι τας σφραγιδας, "signs, so they call seals", says Harpocratian ^f, and "to be signed", he says, is used, "instead of being sealed": or it may be expressive of something else, as that circumcision was a seal, not for secrecy, but for certainty; it being a confirmation, not merely of the sincerity of Abraham's faith, but of his justifying righteousness, which was not his faith, but that which his faith looked to; and

which he had, both faith and righteousness,

yet being uncircumcised: whence it follows, that he was not justified by his circumcision, but by a righteousness which he had before he was circumcised, or otherwise his circumcision could not have been a seal of it: though this clause, "which he had, yet being uncircumcised", may be rendered, "which should be in the uncircumcision", that is, in the uncircumcised Gentiles; and the sense be, that circumcision was a seal to Abraham, and gave assurance to him that he should be the father of many nations in a spiritual sense; and that the righteousness of faith which he had, should also come upon, and be imputed to the uncircumcised Gentiles; and accordingly it may be observed, that this seal was continued in full force on his natural seed, until this promise began to take place, and then it was abolished: this seal was broken off when the middle wall of partition was broken down, and the word of righteousness and faith, or the Gospel preaching justification by the righteousness of Christ, was ordered to be published to the Gentile world. It may be inquired whether circumcision being called a seal, will prove that baptism is a seal of the covenant? I answer, that circumcision was only a seal to Abraham of a peculiar covenant made with him, and of a particular promise made to him, and was it to be admitted a seal of the covenant of grace, it will not prove baptism to be such; since, as has been observed, baptism does not succeed it in place, in time, and use; and could this be allowed that it succeeds it, and is a seal of the righteousness of faith, as that was, it can only be a seal to them that have both faith and righteousness, and not to them that have neither; it would only at most be a seal to believers. But, alas! not ordinances, but other things more valuable than they, are the seals of the covenant, and of believers; the blood of Christ is the seal, and the only seal of the covenant of grace, by which its promises and blessings are ratified and confirmed; and the Holy Spirit is the only earnest, pledge, seal, and sealer of the saints, until the day of redemption. The apostle uses the word "seal" concerning circumcision, it being a word his countrymen made use of when they spoke of it, thus paraphrasing on Son 3:8; they say ^g,

"everyone of them was sealed, חתימת מילה, "with the seal of circumcision" upon their flesh, as Abraham was sealed in his flesh:''

that he might be the father of all them that believe, though they be not circumcised; that is, his circumcision was a seal unto him that he should be so, which explains and confirms the sense of the former clause; not a father of the uncircumcised Gentiles by natural generation, for so he was only the father of the Jews, but of them as they were believers; and not so called because he was the author of their faith, but because they have the same sort of faith he had:

that righteousness might be imputed to them also; not Abraham's faith and righteousness, nor their own, but the righteousness of Christ received by faith, which is unto all, and upon all them that believe, without any difference of Jew or Gentile. Now when the apostle styles Abraham the father of "all" believers, even of uncircumcised ones, he says no other than what the Jews frequently own. Says one ^h of them, speaking of the Ishmaelites;

"they are the seed of Abraham, who was ראש המאמינים, "the head of them that believe?"''

and says ⁱ another,

"Hagar might bring the firstfruits, and read, as it is said to Abraham, "a father of, many nations have I made thee", Gen 17:5; for he is אב לכל העולם כולו, "the father of the whole world", who enter under the wings of the Shekinah;''

and says the same writer elsewhere ^k, having mentioned the above passage,

"they said in times past, thou wast the father of the Syrians, but now thou art "the father of the whole world"; wherefore every stranger may say this, "as thou hast sworn to our fathers", Mic 7:20; for Abraham was "the father of the whole world"; seeing, למד אמונה, "he has taught the true faith".''

The apostle reasons on what they themselves allow, to prove that the blessedness of justification comes not only upon the Jews, but upon the Gentiles also.

Gill: Rom 4:12

And the father of circumcision,.... So the Jews call Abraham ראש הנימולים ^l, "the head of those that are circumcised"; and ראש למולים ^m, "the head to them that are circumcised"; but the apostle here says, he is a father

to them who are not of the circumcision only; not to the Jews only, in a spiritual sense, and not to all of them, since some were "of Israel", who were not Israel, not Israelites indeed, or true believers;

but to such also who walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised; that is, who have the same faith he had; imitate and follow him in the exercise of faith; walk by faith, as he did when he was uncircumcised, as they are; and so the Jews say ⁿ,

"Abraham is the father of all, באים אחריו באמונתו, "that go after him in his faith".''

Gill: Rom 4:13

For the promise that he should be heir of the world,.... This promise is thought by some to refer to that of his being "the father of many nations", Gen 17:4; by whom the Gentiles are particularly meant, who are sometimes called "the world", and "the whole world", or the elect of God, the believing part of the world; whether among Jews or Gentiles, who sometimes go by the name of "the world" in Scripture: but to this it may be objected, that the promise here spoken of is made to Abraham's seed, as well as to himself; by which is meant not the Messiah, who is indeed heir of the world, and all things in it, but all believers, whether Jews or Gentiles; as appears from Rom 4:16; and therefore cannot be both heirs and inheritance too. Others think the land of Canaan is designed, and by a synecdoche, a part of the world is put for the whole world; but that land is never so called, and, besides, the promise of it belonged to those of the law, and to them only, contrary to what the apostle argues, Rom 4:14. Others therefore consider Canaan as a type of heaven, which Abraham and his spiritual seed are heirs of by promise. But rather, by "the world" here, is meant, both this world and that which is to come; Abraham and all believers are the "heirs" of this world, and of all things in it; "all things" are theirs, and, among the rest, the world, Christ being theirs, and they being Christ's; he is heir of all things, and they are joint heirs with him; and how little soever they may enjoy of it now, the time is coming, when they, by virtue of their right, "shall inherit the earth"; see Psa 37:9; and now they have as much of it as is necessary, and with a blessing, and which the Jews call their "world". It is a saying in their Talmud ^o, עולמך תראה בחייך, "thou shall see thy world" in thy lifetime; which the gloss explains, "thou shalt find", or enjoy all thy necessities, or what is needful for thee; and of Abraham they say ^p, that

"he was the foundation of the world, and that for his sake the world was created;''

and introduce God saying of him thus ^q.

"as I am the only one in my world, so he is the only one, בעולמו, "in his world".''

And as he and all the saints are heirs of this world, so of the world to come, the future salvation, the inheritance incorruptible, undefiled, never fading, and reserved in the heavens; for they are heirs of God himself, and shall inherit all things: now this large and comprehensive promise, which takes in the things of time and eternity,

was not to Abraham, or to his seed through the law: not through the law of circumcision, or on the score of their obedience to that, for this promise was made before that was enjoined; see Gen 12:2; nor through the law of Moses, which was not as yet given; nor through the law of nature, nor by any righteousness of the law;

but through the righteousness of faith: by virtue of which they have "all things that pertain to life and godliness", 2Pe 1:3; and have "the promise of the life that now is, and of that which is to come", 1Ti 4:8; enjoy with a blessing what they now have, and have a right and title to the heavenly glory.

Gill: Rom 4:14

For if they which are of the law be heirs,.... That is, if the Jews who are under the law, and are seeking for righteousness and life by the works of it, should, on the account of their obedience to it, be heirs of the grace of life and of glory,

faith is made void; for if the right to the inheritance is by the works of the law, there is no room for faith; that can be of no use or service;

and the promise made of none effect: if salvation is by works, it is to no purpose for God to promise, or men to believe; for the thing promised depends not upon God's promise, but upon man's obedience to the law; and if that is not perfectly observed, as it cannot possibly be, then the promise of God stands for nothing, and is in course made void. The apostle here argues from the absurdities which follow upon the doctrine of justification by works, as he does from the different effects of the law, in the following verse.

Gill: Rom 4:15

Because the law worketh wrath,.... Not the wrath of man, though that is sometimes stirred up through the prohibitions of the law, to which the carnal mind of man is enmity, but the wrath of God the law is so far from justifying sinners, that it curses and condemns them; and when it comes into the heart and is let into the conscience of a sinner, it fills with terrible apprehensions of the wrath of God, and a fearful looking for of his judgment and fiery indignation:

for where no law is, there is no transgression; לא מצוה ולא עבירה שאינו ^r; a sort of a proverbial expression: had the law of Moses not been given, there was the law of nature which sin is a transgression of; but the law of Moses was added for the better discovery and detection of sin, which would not have been so manifest without it, and which may be the apostle's sense; that where there is no law, there is no knowledge of any transgression; and so the Ethiopic version reads the words, "if the law had not come, there would have been none who would have known sin"; but the law is come, and there is a law by which is the knowledge of sin, and therefore no man can be justified by it; since that convinces him of sin, and fills him with a sense of divine wrath on account of it.

Gill: Rom 4:16

Therefore it is of faith that it might be by grace,.... Meaning either the promise of being heir of the world, or the inheritance itself, or adoption which gives heirship, or remission of Sin, or the blessing of justification, either and all of these are of faith; not as the cause or condition of them, but as the means of God's fixing and appointing to be the recipient of all and each of them: which is done, "that it might be by grace"; appear to be of the free grace and favour of God, as each of these blessings are: forasmuch as every blessing is received by faith, it is manifest it must be by grace; since faith itself is a gift of God's grace, and lies purely in receiving favours at the hand of God, to whom it gives all the glory of them: and this is done with a further view,

to the end the promise might be sure to all the seed. The promise of the above blessings, particularly of the inheritance which is made in the covenant of grace, ordered in all things and sure, and which could not be disannulled by the law that came after it; this being by faith and of grace, and not of works, nor at all depending upon them, becomes sure to all believers, to all Abraham's spiritual seed:

not to that only which is of the law; to the Jews, who are said to be of the law, in distinction to the Gentiles who were without it; and designs such of them as were believers in Christ, and to whom the Gospel was the power of God unto salvation; to these the promise was, and was sure, and not to them only:

but to that also which is of the faith of Abraham; to the Gentiles, who though they are not by natural descent from Abraham, yet are of the same faith with him, and so are his seed in a spiritual sense:

who is the father of us all; whether Jews or Gentiles, who are Christ's, and so Abraham's spiritual seed, and heirs of eternal life, according to the free promise of grace.

Gill: Rom 4:17

As it is written I have made thee a father of many nations,.... The passage referred to, is in Gen 17:4; which proves him to be a father not of the Jews only, since they cannot be called "many nations", but of the Gentiles also; and which must be understood in a spiritual sense, for Abraham was the father of them,

before him whom he believed, even God; that is, he was so, either in the sight of God, who sees not as man sees; in his account, he was the father of many nations, long before he really in fact was; or "over against" or "like unto him", as the word may signify: as God was the Father of many nations, so was Abraham, though not in such a sense as he is; and as God is the Father of us all that believe, so was Abraham; there is some little likeness and resemblance in this between them, though not sameness. The object of his faith is described as he,

who quickeneth the dead: meaning either the dead body of Abraham and Sarah's womb; or Isaac, who was given up for dead; or the Gentiles, who were dead in trespasses and sins; or rather the dead bodies of men at the last day, a work which none but the almighty God can effect; the consideration of which is sufficient to engage faith in the promises of God, and a dependence on him for the fulfilment or them: and who stands further described as he, who

calleth those things which be not, as though they were; so he called Abraham the father of many nations, when he was not in fact, as if he really was; and the Gentiles his seed and offspring, before they were; and when he comes effectually to call them by his grace, they are represented as "things which are not", whom he called, "to bring to nought things that are", 1Co 1:28; they were not his people, nor his children, and he called them so, and by his grace made them so, and made them appear to be so; for as in creation so in regeneration, God calls and brings that into being which before was not: and the phrase seems to be an allusion to the creation of all things out of nothing; and it is a Rabbinical one, for so the Jews speaking of the creation say ^s.

"Nya la arwq, "he calls to that which is not", and it is excluded; (i.e. all things are excluded out of it, as a chicken out of an egg;) and to that which is, and it is established, and to the world, and it is stretched out.''

Gill: Rom 4:18

Who against hope believed in hope,.... Abraham believed the promise of God,

that he might become the father of many nations, being assisted by a supernatural aid: "in hope"; of the fulfilment of it by the grace and power of God: "against hope": against all visible, rational grounds of hope; Sarah's womb and his own body being dead, but inasmuch as God had said it, he believed:

according to that which is spoken, so shall thy seed be; his faith rested upon the word of God, which showed the nature of it, and that it was of the right kind.

Gill: Rom 4:19

And being not weak in faith,.... Abraham was not weak in the exercise of his faith, on the promise of God; nor was his faith weakened about the accomplishment of it, neither by the length of time after the promise was made, nor by the seeming insuperable difficulties of nature which attended it; for

he considered not his own body now dead. The Alexandrian copy reads without the negative, "he considered his own body now dead", and so the Syriac version: which makes his faith the greater, that though he did consider his case, yet his faith was not weakened: the phrase, "his body now dead", is an "euphemism" of the "merebrum virile", which by the Jews, when unfit for generation, is called אבר מת, "merebrum emortuum" ^t:

when he was about an hundred years old; not being quite an hundred years of age, wanting a year or thereabout:

neither yet the deadness of Sarah's womb; how unfit she was to conceive and bear children: now though he might consider these things in his mind, yet they did not dwell upon his mind, nor he upon them; at least he did not consider them, so as to distrust the divine promise.

Gill: Rom 4:20

He staggered not at the promise of God,.... There is no reason to stagger at, or hesitate about any of the promises of God, since they are made by him that cannot lie; his faithfulness is engaged to perform them; with him all things are possible; every promise is in Christ, yea and amen, and never did any fail; and yet so it is, that some of God's children,

through unbelief, do stagger at the promises of God; thinking either that they are too great for them, or demur upon them through difficulties which attend them:

but so did not Abraham, he

was strong in faith; nothing moved him, no difficulties discouraged him, he made no demur upon the promise, nor had the least hesitation in his mind about the accomplishment of it; but was fully assured that so it would be, as God had said; and thus he was

giving glory to God; ascribing to him the glory of his veracity, faithfulness, power, grace, and goodness, as all such who are strong in faith do; such persons bring the most glory to God, and are the most comfortable in their own souls. This phrase, לאתתקפא במהימנותא, "to be strong" or strengthened, or strengthen themselves "in faith", is to be met with in Jewish writings ^u, and is particularly used of the patriarchs, Abraham, Isaac, and Jacob; all the tribes of Israel are not said to be חזקים באמונ־תאם, "strong in their faith"; only the tribe of Levi, when Moses stood in the gate and said, "who is on the Lord's side, let him come unto me", Exo 32:26, whoever is חזק באמונתו, "strong in his faith" ^w; and there were none in all Israel but the tribe of Levi, who were "strong in their faith".

Gill: Rom 4:21

And being fully persuaded,.... He had not only faith, a strong faith, but full assurance of faith:

that what he God had promised; though it was so long ago, and there were so many difficulties in the way;

he was able, being the Lord God Almighty,

to perform; so his faith rested upon the power of God, with whom nothing is impossible.

Gill: Rom 4:22

And therefore it was imputed to him for righteousness. Not because his faith was strong, and he had a full assurance of it, but because it was right, resting on the promise of God, and relying upon his power and faithfulness to perform it; for though the righteousness of faith is not imputed to any sort of believers, not to mere nominal ones, yet to all such as have true faith, though it may be but weak; for faith, as to nature, kind, and object, though not as to degree, is the same in all true believers, and the same righteousness is imputed to one as to another.

Gill: Rom 4:23

Now it was not written for his sake alone,.... This was not left on the sacred records, Gen 15:6,

that it was imputed to him; purely on his account, merely for his sake, as an encomium of his faith, and an honourable testimony to it, and for the encouragement of it; though this was doing him a very great honour, and was one design of it.

Gill: Rom 4:24

But for us also, to whom it shall be imputed,.... What was written in the books of the Old Testament, was not written merely on account of them who are the subjects thereof, but for the use, learning, instruction and profit of saints under the New Testament dispensation; and particularly this concerning the pulsation of Abraham's faith for righteousness, or of the imputation of the righteousness of faith unto him for justification; which was not Abraham's faith, but that "righteousness" which his faith looked to, and laid hold on: see Rom 4:12; for Abraham's faith itself could never be reckoned for righteousness to another, nor indeed was it to himself; but such as believe as Abraham did, they have the same righteousness imputed to them as he had; and truly of the same kind is the faith of Abraham, who believed in "God that quickeneth the dead", Rom 4:17; and that of ours:

if, or "seeing"

we believe on him that raised up Jesus our Lord from the dead; which descriptive of the faith of New Testament believers, and of the object of it; see Rom 10:9; and which object of faith is further described in Rom 4:25.

Gill: Rom 4:25

Who was delivered for our offences,.... Christ was delivered into the hands of men, and into the hands of justice, and unto death; and he was delivered by men, by Judas, to the chief priests, and by them to Pilate, and by Pilate to the Jews and Roman soldiers to be put to death; and he was also delivered up by his Father into the hands of justice and death, according to his determinate counsel and foreknowledge; but not without his own free consent, who voluntarily laid down his life, and gave himself a ransom for his people: he was delivered to death, not for any offences of his own, for he committed none; nor for the offences of angels, for these were not spared; nor for the offences, of all men, since all will not be saved; but for the offences of all God's elect: he was delivered for these, as the causes of his death, and as the end for which he died; namely, to make reconciliation, atonement, and satisfaction for them; which shows the love of the Father in delivering him up, and the grace and condescension of the Son in being willing to be delivered up on such an account: the nature and end of Christ's death may be learnt from hence, that he died not merely as a martyr, or as an example; nor only for the good, but in the room and stead of his people: we may also learn from hence the nature of sin, the strictness of justice, the obligations we lie under to Christ, and how many favours and blessings we may expect from God through him: who also

was raised again for our justification; he was raised again from the dead by his Father, to whom this is often ascribed; and by himself, by his own power, which proves him to be the mighty God; and this was done not only that he might live an immortal and glorious life in our nature, having finished the work he undertook and came about, but for "our justification". He died in the room and stead of his people, and by dying made satisfaction for their sins; he rose again as their head and representative, and was legally discharged, acquitted, and justified, and they in him. Christ's resurrection did not procure the justification of his people, that was done by his obedience and death; but was for the testification of it, that it might fully appear that sin was atoned for, and an everlasting righteousness was brought in; and for the application of it, or that Christ might live and see his righteousness imputed, and applied to all those for whom he had wrought it out.

Commentary -- Verse Notes / Footnotes

NET Notes: Rom 4:11

¹ tn Grk “of the faith, the one [existing] in uncircumcision.”

² tn Grk “that he might be,” giving the purpose of v. 11a.

³ tn Grk “through uncircumcision.”

NET Notes: Rom 4:12

¹ tn Grk “the father of circumcision.”

² tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

NET Notes: Rom 4:13

¹ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

NET Notes: Rom 4:14

¹ tn Grk “rendered inoperative.”

NET Notes: Rom 4:15

¹ tn Or “violation.”

NET Notes: Rom 4:16

¹ tn Grk “that it might be according to grace.”

² tn Grk “those who are of the faith of Abraham.”

NET Notes: Rom 4:17

¹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

² tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

³ tn “The God” is not in the Greek text but is supplied for clarity.

⁴ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

NET Notes: Rom 4:18

¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³ sn A quotation from Gen 17:5.

⁴ tn Grk “according to that which had been spoken.”

⁵ sn A quotation from Gen 15:5.

NET Notes: Rom 4:19

¹ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

² tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

NET Notes: Rom 4:20

¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

NET Notes: Rom 4:21

¹ tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

NET Notes: Rom 4:22

¹ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Rom 4:23

¹ tn A quotation from Gen 15:6.

² tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Rom 4:25

¹ tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Or “handed over.”

sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).

³ tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

⁴ sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

Geneva Bible: Rom 4:10

^{( 7 )} How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

^{( 7 )} He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.

Geneva Bible: Rom 4:11

^{( 8 )} And he received the ^{( f )} sign of circumcision, a ^{( g )} seal of the righteousness of the faith which [he had yet] being uncircumcised: ^{( 9 )} that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

^{( 8 )} A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.

^{( f )} Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.

^{( g )} Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. ^{( 9 )} An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.

Geneva Bible: Rom 4:12

^{( 10 )} 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.

^{( 10 )} An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.

Geneva Bible: Rom 4:13

^{( 11 )} For the promise, that he should be the ^{( h )} heir of the world, [was] not to Abraham, or to his seed, through the ^{( i )} law, but through the righteousness of faith.

^{( 11 )} A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.

^{( h )} That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.

^{( i )} For works that he had done, or upon this condition, that he should fulfil the Law.

Geneva Bible: Rom 4:14

^{( 12 )} For if they which are of the ^{( k )} law [be] heirs, faith is made void, and the promise made of none effect:

^{( 12 )} A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.

^{( k )} If they are heirs who have fulfilled the law.

Geneva Bible: Rom 4:15

^{( 13 )} Because the law worketh wrath: for where no law is, [there is] no transgression.

^{( 13 )} A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.

Geneva Bible: Rom 4:16

^{( 14 )} Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the ^{( l )} seed; ^{( 15 )} 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,

^{( 14 )} The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.

^{( l )} To all the believers.

^{( 15 )} That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.

Geneva Bible: Rom 4:17

(As it is written, I have made thee a ^{( 16 )} father of many nations,) before him whom he believed, [even] ^{( m )} God, who ^{( n )} quickeneth the dead, and ^{( o )} calleth those things which be not as though they were.

^{( 16 )} This fatherhood is spiritual, depending only upon the power of God, who made the promise.

^{( m )} Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.

^{( n )} Who restores to life.

^{( o )} With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.

Geneva Bible: Rom 4:18

^{( 17 )} 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.

^{( 17 )} A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.

Geneva Bible: Rom 4:19

And being ^{( p )} not weak in faith, he considered not his own body now ^{( q )} dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

^{( p )} Very strong and steadfast.

^{( q )} Void of strength, and unfit to have children.

Geneva Bible: Rom 4:20

He staggered not at the promise of God through unbelief; but was strong in faith, giving ^{( r )} glory to God;

^{( r )} Acknowledged and praised God, as most gracious and true.

Geneva Bible: Rom 4:21

And being ^{( s )} fully persuaded that, what he had promised, he was able also to perform.

^{( s )} A description of true faith.

Geneva Bible: Rom 4:23

^{( 18 )} Now it was not written for his sake alone, that it was imputed to him;

^{( 18 )} The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.

Geneva Bible: Rom 4:25

Who was delivered for our ^{( t )} offences, and was raised again for our justification.

^{( t )} To pay the ransom for our sins.

Commentary -- Verse Range Notes

TSK Synopsis: Rom 4:1-25

1 Abraham's faith was imputed to him for righteousness;

10 before he was circumcised.

13 By faith only he and his seed received the promise.

16 Abraham is the father of all that believe.

24 Our faith also shall be imputed to us for righteousness.

MHCC: Rom 4:1-12

To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that " he believed God, and it was counted to him for righteousness," Gen 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, " their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, " the Lord our Righteousness." Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.

MHCC: Rom 4:13-22

The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Gen 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.

MHCC: Rom 4:23-25

The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.

Matthew Henry: Rom 4:9-17

St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.

I. It was before he was circumcised, Rom 4:10. His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (Rom 4:9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision: -

1. That circumcision might be a seal of the righteousness of faith, Rom 4:11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, etc. Now we may hence observe, (1.) The nature of sacraments in general: they are signs and seals - signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people. (2.) The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be, [1.] A sign - a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Rom 10:6), and it refers to an Old Testament promise, Deu 30:12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.

2. That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen 4:20, Gen 4:21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed. (1.) The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luk 19:9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col 3:11; Gal 5:6. (2.) The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.

II. It was before the giving of the law, Rom 4:13-16. The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal 3:17, Gal 3:18. Now observe,

1. What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen 12:3), In thee shall all the families of the earth be blessed.

2. How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb 11:8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Rom 4:14, Rom 4:15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Rom 4:15. The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.

3. Why the promise was made to him by faith; for three reasons, Rom 4:16. (1.) That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise. (2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, 2Sa 23:5. (3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Rom 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (Rom 4:17) he refers us to Gen 17:5, where the reason of the change of his name from Abram - a high father, to Abraham - the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. - Maimonides.

Matthew Henry: Rom 4:17-22

Having observed when Abraham was justified by faith, and why, for the honour of Abraham and for example to us who call him father, the apostle here describes and commends the faith of Abraham, where observe,

I. Whom he believed: God who quickeneth. It is God himself that faith fastens upon: other foundation can no man lay. Now observe what in God Abraham's faith had an eye t - o that, certainly, which would be most likely to confirm his faith concerning the things promised: - 1. God who quickeneth the dead. It was promised that he should be the father of many nations, when he and his wife were now as good as dead (Heb 11:11, Heb 11:12), and therefore he looks upon God as a God that could breathe life into dry bones. He that quickeneth the dead can do any thing, can give a child to Abraham when he is old, can bring the Gentiles, who are dead in trespasses and sins, to a divine and spiritual life, Eph 2:1. Compare Eph 1:19, Eph 1:20. 2. Who calleth things which are not as though they were; that is, creates all things by the word of his power, as in the beginning, Gen 1:3; 2Co 4:6. The justification and salvation of sinners, the espousing of the Gentiles that had not been a people, were a gracious calling of things which are not as though they were, giving being to things that were not. This expresses the sovereignty of God and his absolute power and dominion, a mighty stay to faith when all other props sink and totter. It is the holy wisdom and policy of faith to fasten particularly on that in God which is accommodated to the difficulties wherewith it is to wrestle, and will most effectually answer the objections. It is faith indeed to build upon the all-sufficiency of God for the accomplishment of that which is impossible to anything but that all-sufficiency. Thus Abraham became the father of many nations before him whom he believed, that is, in the eye and account of God; or like him whom he believed; as God was a common Father, so was Abraham. It is by faith in God that we become accepted of him, and conformable to him.

II. How he believed. He here greatly magnifies the strength of Abraham's faith, in several expressions. 1. Against hope, he believed in hope, Rom 4:18. There was a hope against him, a natural hope. All the arguments of sense, and reason, and experience, which in such cases usually beget and support hope, were against him; no second causes smiled upon him, nor in the least favoured his hope. But, against all those inducements to the contrary, he believed; for he had a hope for him: He believed in hope, which arose, as his faith did, from the consideration of God's all-sufficiency. That he might become the father of many nations. Therefore God, by his almighty grace, enabled him thus to believe against hope, that he might pass for a pattern of great and strong faith to all generations. It was fit that he who was to be the father of the faithful should have something more than ordinary in his faith - that in him faith should be set in its highest elevation, and so the endeavours of all succeeding believers be directed, raised, and quickened. Or this is mentioned as the matter of the promise that he believed; and he refers to Gen 15:5, So shall thy seed be, as the stars of heaven, so innumerable, so illustrious. This was that which he believed, when it was counted to him for righteousness, Rom 4:6. And it is observable that this particular instance of his faith was against hope, against the surmises and suggestions of his unbelief. He had just before been concluding hardly that he should go childless, that one born in his house was his heir (Rom 4:2, Rom 4:3); and this unbelief was a foil to his faith, and bespeaks it a believing against hope. 2. Being not weak in faith, he considered not his own body, Rom 4:19. Observe, His own body was now dead - become utterly unlikely to beget a child, though the new life and vigour that God gave him continued after Sarah was dead, witness his children by Keturah. When God intends some special blessing, some child of promise, for his people, he commonly puts a sentence of death upon the blessing itself, and upon all the ways that lead to it. Joseph must be enslaved and imprisoned before he be advanced. But Abraham did not consider this, su katenoēse - he did not dwell in his thoughts upon it. He said indeed, Shall a child be born to him that is a hundred years old? Gen 17:17. But that was the language of his admiration and his desire to be further satisfied, not of his doubting and distrust; his faith passed by that consideration, and thought of nothing but the faithfulness of the promise, with the contemplation whereof he was swallowed up, and this kept up his faith. Being not weak in faith, he considered not. It is mere weakness of faith that makes a man lie poring upon the difficulties and seeming impossibilities that lie in the way of a promise. Though it may seem to be the wisdom and policy of carnal reason, yet it is the weakness of faith, to look into the bottom of all the difficulties that arise against the promise. 3. He staggered not at the promise of God through unbelief (Rom 4:20), and he therefore staggered not because he considered not the frowns and discouragements of second causes; su diekrithē - he disputed not; he did not hold any self-consultation about it, did not take time to consider whether he should close with it or no, did not hesitate nor stumble at it, but by a resolute and peremptory act of his soul, with a holy boldness, ventured all upon the promise. He took it not for a point that would admit of argument or debate, but presently determined it as a ruled case, did not at all hang in suspense about it: he staggered not through unbelief. Unbelief is at the bottom of all our staggerings at God's promises. It is not the promise that fails, but our faith that fails when we stagger. 4. He was strong in faith, giving glory to God, enedunamōthē - he was strengthened in faith, his faith got ground by exercise - crescit eundo . Though weak faith shall not be rejected, the bruised reed not broken, the smoking flax not quenched, yet strong faith shall be commended and honoured. The strength of his faith appeared in the victory it won over his fears. And hereby he gave glory to God; for, as unbelief dishonours God by making him a liar (1Jo 5:10), so faith honours God by setting to its seal that he is true, Joh 3:33. Abraham's faith gave God the glory of his wisdom, power, holiness, goodness, and especially of his faithfulness, resting upon the word that he had spoken. Among men we say, "He that trusts another, gives him credit, and honours him by taking his word;"thus Abraham gave glory to God by trusting him. We never hear our Lord Jesus commending any thing so much as great faith (Mat 8:10 and Mat 15:28): therefore God gives honour to faith, great faith, because faith, great faith, gives honour to God. 5. He was fully persuaded that what God had promised he was able to perform, plērophorētheis - was carried on with the greatest confidence and assurance; it is a metaphor taken from ships that come into the harbour with full sail. Abraham saw the storms of doubts, and fears, and temptations likely to rise against the promise, upon which many a one would have shrunk back, and lain by for fairer days, and waited a smiling gale of sense and reason. But Abraham, having taken God for his pilot, and the promise for his card and compass, resolves to weather his point, and like a bold adventurer sets up all his sails, breaks through all the difficulties, regards neither winds nor clouds, but trusts to the strength of his bottom and the wisdom and faithfulness of his pilot, and bravely makes to the harbour, and comes home an unspeakable gainer. Such was his full persuasion, and it was built on the omnipotence of God: He was able. Our waverings rise mainly from our distrust of the divine power; and therefore to fix us it is requisite we believe not only that he is faithful, but that he is able, that hath promised. And therefore it was imputed to him for righteousness, Rom 4:22. Because with such a confidence he ventured his all in the divine promise, God graciously accepted him, and not only answered, but out-did, his expectation. This way of glorifying God by a firm reliance on his bare promise was so very agreeable to God's design, and so very conducive to his honour, that he graciously accepted it as a righteousness, and justified him, though there was not that in the thing itself which could merit such an acceptance. This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God.

Matthew Henry: Rom 4:23-25

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 (1Co 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.

Barclay: Rom 4:9-12

To understand this passage we must understand the importance that the Jew attached to circumcision. To the Jew a man who was not circumcised was quite literally not a Jew, no matter what his parentage was. The Jewish circumcision prayer runs: "Blessed is he who sanctified his beloved from the womb, and put his ordinance upon his flesh, and sealed his offspring with the sign of the holy covenant." The rabbinic ordinance lays it down: "Ye shall not eat of the Passover unless the seal of Abraham be in your flesh." If a Gentile accepted the Jewish faith, he could not enter fully into it without three things--baptism, sacrifice and circumcision.

The Jewish objector, whom Paul is answering all the time, is still fighting a rear-guard action. "Suppose I admit," he says, "all that you say about Abraham and about the fact that it was his complete trust that gained him an entry into a right relationship with God, you will still have to agree that he was circumcised." Paul has an unanswerable argument. The story of Abraham's call, and of God's blessing on him, is in Gen 15:6; the story of Abraham's circumcision is in Gen 17:10. He was not, in fact, circumcised until fourteen years after he had answered God's call and entered into the unique relationship with God. Circumcision was not the gateway to his right relationship with God; it was only the sign and the seal that he had already entered into it. His being accounted righteous had nothing to do with circumcision and everything to do with his act of faith. From this unanswerable fact Paul makes two great deductions.

(i) Abraham is not the father of those who have been circumcised; he is the father of those who make the same act of faith in God as he made. He is the father of every man in every age who takes God at his word as he did. This means that the real Jew is the man who trusts God as Abraham did, no matter what his race is. All the great promises of God are made not to the Jewish nation, but to the man who is Abraham's descendant because he trusts God as he did. Jew has ceased to be a word which describes a nationality and has come to describe a way of life and a reaction to God. The descendants of Abraham are not the members of any particular nation, but those in every nation who belong to the family of God.

(ii) The converse is also true. A man may be a Jew of pure lineage and may be circumcised; and yet in the real sense may be no descendant of Abraham. He has no right to call Abraham his father or to claim the promises of God, unless he makes that venture of faith that Abraham made.

In one short paragraph Paul has shattered all Jewish thought. The Jew always believed that just because he was a Jew he automatically enjoyed the privilege of God's blessings and immunity from his punishment. The proof that he was a Jew was circumcision. So literally did some of the Rabbis take this that they actually said that, if a Jew was so bad that he had to be condemned by God, there was an angel whose task it was to make him uncircumcised again before he entered into punishment.

Paul has laid down the great principle that the way to God is not through membership of any nation, not through any ordinance which makes a mark upon a man's body; but by the faith which takes God at his word and makes everything dependent, not on man's achievement, but solely upon God's grace.

Barclay: Rom 4:13-17

To Abraham God made a very great and wonderful promise. He promised that he would become a great nation, and that in him all families of the earth would be blessed (Gen 12:2-3). In truth, the earth would be given to him as his inheritance. Now that promise came to Abraham because of the faith that he showed towards God. It did not come because he piled up merit by doing works of the law. It was the outgoing of God's generous grace in answer to Abraham's absolute faith. The promise, as Paul saw it, was dependent on two things and two things only--the free grace of God and the perfect faith of Abraham.

The Jews were still asking, "How can a man enter into the right relationship with God so that he too may inherit this great promise?" Their answer was, "He must do so by acquiring merit in the sight of God through doing works which the law prescribes." That is to say, he must do it by his own efforts. Paul saw with absolute clearness that this Jewish attitude had completely destroyed the promise. It had done so for this reason--no man can fully keep the law; therefore, if the promise depends on keeping the law, it can never be fulfilled.

Paul saw things in terms of black and white. He saw two mutually exclusive ways of trying to get into a right relationship with God. On the one hand there was dependence on human effort; on the other, dependence on divine grace. On the one hand there was the constant losing battle to obey an impossible law; on the other, there was the faith which simply takes God at his word.

On each side there were three things.

(i) On the one side there is God's promise. There are two Greek words which mean promise. Huposchesis means a promise which is entered into upon conditions. "I promise to do this if you promise to do that." Epaggelia (1860) means a promise made out of the goodness of someone's heart quite unconditionally. It is epaggelia (1860) that Paul uses of the promise of God. It is as if he is saying, "God is like a human father; he promises to love his children no matter what they do." True, he will love some of us with a love that makes him glad, and he will love some of us with a love that makes him sad; but in either case it is a love which will never let us go. It is dependent not on our merit but only on God's own generous heart.

(ii) There is faith. Faith is the certainty that God is indeed like that. It is staking everything on his love.

(iii) There is grace. A gift of grace is always something which is unearned and undeserved. The truth is that man can never earn the love of God. He must always find his glory, not in what he can do for God, but in what God has done for him.

(i) On the other side there is law. The trouble about law has always been that it can diagnose the malady but cannot effect a cure. Law shows a man where he goes wrong, but does not help him to avoid going wrong. There is in fact, as Paul will later stress, a kind of terrible paradox in law. It is human nature that when a thing is forbidden it has a tendency to become desirable. "Stolen fruits are sweetest." Law, therefore, can actually move a man to desire the very thing which it forbids. The essential complement of law is judgment, and, so long as a man lives in a religion whose dominant thought is law, he cannot see himself as anything other than a condemned criminal at the bar of God's justice.

(ii) There is transgression. Whenever law is introduced, transgression follows. No one can break a law which does not exist; and no one can be condemned for breaking a law of whose existence he was ignorant. If we introduce law and stop there, if we make religion solely a matter of obeying law, life consists of one long series of transgressions waiting to be punished.

(iii) There is wrath. Think of law, think of transgression, and inevitably the next thought is wrath. Think of God in terms of law and you cannot do other than think of him in terms of outraged justice. Think of man in terms of law and you cannot do other than think of him as destined for the condemnation of God.

So Paul sets before the Romans two ways. The one is a way in which a man seeks a right relationship with God through his own efforts. It is doomed to failure. The other is a way in which a man enters by faith into a relationship with God, which by God's grace already exists for him to come into in trust.

Barclay: Rom 4:18-25

The last passage ended by saying that Abraham believed in the God who calls the dead into life and who brings into being even things which have no existence at all. This passage turns Paul's thoughts to another outstanding example of Abraham's willingness to take God at his word. The promise that all families of the earth would be blessed in his descendants was given to Abraham when he was an old man. His wife, Sarah, had always been childless; and now, when he was one hundred years old and she was ninety (Gen 17:17), there came the promise that a son would be born to them. It seemed, on the face of it, beyond all belief and beyond all hope of fulfilment, for he was long past the age of begetting and she long past the age of bearing a son. Yet, once again, Abraham took God at his word and once again it was this faith that was accounted to Abraham for righteousness.

It was this willingness to take God at his word which put Abraham into a right relationship with him. Now the Jewish Rabbis had a saying to which Paul here refers. They said, "What is written of Abraham is written also of his children." They meant that any promise that God made to Abraham extends to his children also. Therefore, if Abraham's willingness to take God at his word brought him into a right relationship with God, so it will be with us. It is not works of the law, it is this trusting faith which establishes the relationship between God and a man which ought to exist.

The essence of Abraham's faith in this case was that he believed that God could make the impossible possible. So long as we believe that everything depends on our efforts, we are bound to be pessimists, for experience has taught the grim lesson that our own efforts can achieve very little. When we realize that it is not our effort but God's grace and power which matter, then we become optimists, because we are bound to believe that with God nothing is impossible.

It is told that once Saint Theresa set out to build a convent with a sum the equivalent of twelve pence as her complete resources. Someone said to her, "Not even Saint Theresa can accomplish much with twelve pence." "True," she answered, "but Saint Theresa and twelve pence and God can do anything." A man may well hesitate to attempt a great task by himself; there is nothing which he need hesitate to attempt with God. Ann Hunter Small, the great missionary teacher, tells how her father, himself a missionary, used to say: "Oh! the wickedness as well as the stupidity of the croakers!" And she herself had a favourite saying: "A church which is alive dares to do anything." That daring only becomes possible to a man and to a church who take God at his word.

Constable: Rom 3:21--6:1

III. THE IMPUTATION OF GOD'S RIGHTEOUSNESS 3:21--5:21

In beginning the next section of his argument Paul returned to the major subject of this epistle, the righteousness of God (v. 21; cf. 1:17). He also repeated the need for faith (v. 22; cf. 1:16) and summarized his point that everyone is guilty before God (v. 22; cf. 1:18-3:20). This brief recapitulation introduces his explanation of the salvation that God provides for guilty sinners that follows.

"The first main division of the epistle forms a powerful negative argument for the second, and was evidently so intended. Since man is a sinner with no help in himself and none in the law, what is left to him but to look to the mercy of God? . . . In a court of justice it is only after every defense has failed and the law itself has been shown to be broken, it is only at this point that the appeal is made to the judge for his clemency. The epistle has brought us to such a point."⁹¹

Constable: Rom 4:1-25

C. The proof of justification by faith from the law ch. 4

Paul's readers could have understood faith as being a new method of salvation since he contrasted faith with the law. He began this epistle by saying that the gospel reveals a righteousness from God implying something new (1:17). Was justification by faith a uniquely Christian revelation as contrasted with Jewish doctrine? No. In this chapter the apostle showed that God has always justified people by faith alone. In particular, he emphasized that God declared Abraham, the father of the Jewish nation, righteous because of his faith. One of the present values of the Old Testament is that it shows that God justified people by faith in the past. If Paul could show from the Old Testament that Abraham received justification by faith, he could convince his Jewish readers that there is only one method of salvation (3:29-30).

". . . as in 3:27-31, Paul's purpose is not only to establish the doctrine of justification by faith alone, but also, indeed especially, to draw out the implications of this sola fide [faith alone]. To accomplish these purposes, Paul exposits' Gen. 15:6 . . . This text is quoted in v. 3 after Paul sets up his problem in terms of Abraham's right' to boast (vv. 1-2). Thereafter, Paul quotes or alludes to this text in every paragraph of the chapter, using a series of antitheses to draw out its meaning and implications."¹¹⁸

Constable: Rom 4:9-12

3. The priority of faith to circumcision 4:9-12

The examples of Abraham and David, both Jews, led to the question Paul voiced in the next verse (v. 9). The apostle pointed out that when God declared Abraham righteous the patriarch was uncircumcised. He was a virtual Gentle. Fourteen years later Abraham underwent circumcision (Gen. 17:24-26). His circumcision was a sign (label) of what he already possessed. This point would have encouraged Paul's Jewish readers, who made so much of circumcision, to keep it in its proper place as secondary to faith. Paul used Abraham as more than an example of faith.

"As the recipient and mediator of the promise, his experience becomes paradigmatic for his spiritual progeny."¹³³

Constable: Rom 4:13-17

4. The priority of faith to the promise concerning headship of many nations 4:13-17

The Jews believed that they had a claim on Abraham that Gentiles did not have. Obviously he was the father of their nation, and this did place him in a unique relationship to his physical descendants. However, they incorrectly concluded that all the blessings that God had promised Abraham would come to them. Paul reminded his readers that part of God's promised blessing to Abraham was that he would be the father of many nations (v. 17). God had given him this promise after his justification (Gen. 17:4-6), and He repeated it to his descendants (Gen. 22:17-18).

4:13 God gave His promise to bless the Gentiles through Abraham long before He gave the Mosaic Law. Consequently it was wrong for the Jews to think that the blessing of the Gentiles depended on their obedience to the Law. It depended on God's faithfulness to His promise. God gave that promise to Abraham not because of his obedience but because of his faith. The giving of that promise even antedated Abraham's circumcision.

4:14 To introduce law-keeping as a condition for the fulfillment of this promise would have two effects. First, it would make faith irrelevant. It would subject this simple unconditional promise to the condition of human obedience. If, for example, a father promised his son a new bicycle, the boy would look forward to receiving it as a gift. However if the father added the condition that to get the bike the boy had to be obedient, he would destroy his son's confidence that he would get the bike. Now obtaining the bicycle depended on obedience. It was no longer a matter of faith. The second effect, which is also evident in this illustration, is that the promise would be nullified (i.e., made worthless).

4:15 Rather than bringing blessing, which God promised Abraham, the Law brings wrath because no one can keep the Law perfectly. Whenever there is failure, wrath follows. However without law there can be no violation and therefore no wrath.

"Violation of law turns sin' into the more serious offense of transgression,' meriting God's wrath

God gave the law to the Jews

The Jews have transgressed the law (cf. 2:1-29; 3:9-19)

The law brought wrath to the Jews . . .

"Paul, then, is not claiming that there is no sin' where there is no law, but, in almost a truism,' that there is no deliberate disobedience of positive commands where there is no positive command to disobey."¹³⁴

4:16 This verse summarizes the thought of verses 13-15. God gave His promise to make Abraham the father of many nations (v. 13) unconditionally ("in accordance with grace") after the patriarch stood justified. Abraham obtained the promise simply by believing it (i.e., by faith), not by keeping the law. This is the only way that the realization of what God had promised could be certain. This part of Paul's argument therefore further exalts faith as the only method of justification.¹³⁵

"Faith is helplessness reaching out in total dependence upon God."¹³⁶

4:17 Paul described God as He did here in harmony with the promise he cited. God gave the ability to father many nations to Abraham when he was already dead regarding his reproductive powers. God summoned yet uncreated nations as He had summoned the yet uncreated cosmos, namely with a word, in this case a promise (cf. Heb. 11:3; 2 Pet. 3:5).¹³⁷

Constable: Rom 4:18-22

5. The exemplary value of Abraham's faith 4:18-22

Paul concluded his proof that faith was the only method of justification before the Cross by showing that what Abraham did in trusting God is essentially what everyone must do.

4:18 Abraham's hope rested solely on God's promise. He had no hope of obtaining descendants naturally. His faith was not a condition for the reception of the promise, but he believed with the intention of receiving it.¹³⁸

4:19-21 Even though Abraham's faith was stronger at some times than it was at others (cf. Gen. 17:17, 23-27), Paul could say he was not weak in faith (v. 19).

"When Paul says that Abraham did not doubt . . . because of unbelief,' he means not that Abraham never had momentary hesitations, but that he avoided a deep-seated and permanent attitude of distrust and inconsistency in relationship to God and his promises [cf. James. 1:6-8]."¹³⁹

The patriarch believed God in the face of discouraging facts that he contemplated courageously. He believed despite the knowledge that what God had promised could not happen naturally. Abraham grew stronger in faith as time passed. The record of his life in Genesis shows this (v. 20). He gave glory to God by believing Him.

4:22 This verse brings Paul's argument concerning Abraham's justification to a climax. The apostle had proved the point he set out to demonstrate, and he restated Genesis 15:6 as a conclusion (cf. v. 4).

"The spiritual attitude of a man, who is conscious that in himself he has no strength, and no hope of a future, and who nevertheless casts himself upon, and lives by, the word of God which assures him of a future, is the necessarily and eternally right attitude of all souls to God. He whose attitude it is, is at bottom right with God."¹⁴⁰

Constable: Rom 4:23-25

6. Conclusions from Abraham's example 4:23-25

4:23-24 Paul applied God's dealings with Abraham to his readers in this pericope's final verses. God will credit His righteousness to all who believe Him. As in verse 3, the content of faith is not specific (v. 24). The more important point is that we trust God as Abraham did. Our confidence must be in Him. Paul was not saying here that we need to believe that God raised Jesus from the dead. That is important, as he says elsewhere (1 Cor. 15), not as a condition for salvation but because it is a fact of history.¹⁴¹ Paul intended his mention of God raising Jesus here to help the reader remember that He is the same God who brings life out of death as the God whom Abraham believed. It may be easier for us to believe than it was for Abraham because we look back on a resurrection completed whereas Abraham looked forward to one anticipated.

4:25 What did Paul mean when he spoke of the death and resurrection of Jesus? The NIV interprets the Greek proposition dia, which occurs twice in this verse, as "for," implying a prospective sense. The NASB translates it as having a retrospective sense: "because of." The retrospective sense is its usual significance rather than the rarer prospective sense, which we could render "with a view to." "Because of" is probably a clearer translation in view of the normal retrospective use of dia, its use in parallel statements here, and since it makes good sense here. Paul evidently meant Jesus underwent crucifixion because of our transgressions of God's law (cf. Isa. 53:11-12), and He experienced resurrection with a view to our justification. In other words, it seems best to understand the preposition in a retrospective sense in the first line and in a prospective sense in the second line.¹⁴² God is the implied agent of the action (cf. 3:25; Isa. 53:12).

"Christ being raised up, God announces to me, Not only were your sins put away by Christ's blood, so that you are justified from all things; but I have also raised up Christ; and you shall have your standing in Him. I have given you this faith in a Risen Christ, and announce to you that in Him alone now is your place and standing. Judgment is forever past for you, both as concerns your sin, and as concerns My demand that you have a standing of holiness and righteousness of your own before Me. All this is past. Christ is now your standing! He is your life and your righteousness; and you need nothing of your own forever. I made Christ to become sin on your behalf, identified Him with all that you were, in order that you might become the righteousness of God in Him.'"¹⁴³

"God's entire redemptive plan is summarized in this final verse of chap. 4."¹⁴⁴

Chapter 4 is a unit within Paul's exposition of how God imputes His righteousness to sinners (3:21-5:21). It serves to show that justification has always come because of faith toward God and not because the sinner obeyed God's law. This was true before Jesus Christ died as well as after. Faith is the only way by which anyone has ever received justification from God. Paul's emphasis was on faith as the method of obtaining righteousness, not on the content of faith.

College: Rom 4:1-25

II. 4:1-25 - ABRAHAM: PARADIGM OF GRACE

This next section of Romans (the entire fourth chapter) is a presentation of Abraham as a paradigm or pattern for grace. Throughout this discussion of the great patriarch, Paul seems to have several purposes in mind. Most generally he uses Abraham's example to explain what it means to be justified by faith apart from works of law (3:28). Thus by studying this chapter all Christians may better understand grace as the only way of salvation, as contrasted with the way of law.

More specifically, this appeal to Abraham provides OT confirmation for Paul's teaching. This does not mean that Paul is citing the OT merely to give "scriptural proof" for what he is saying, since his own writing is Scripture and is fully authoritative in itself (2 Pet 3:16). However, Paul feels it is important to show the continuity between his teaching and the OT in general (1:2; 3:21). This is surely accomplished here, especially with the added citation of Ps 32:1-2 in 4:6-8.

Perhaps Paul's most specific purpose in this section is to make it easier for the Jews to accept the gospel of grace. In their minds Old Covenant circumcision and the Mosaic Law added up not only to legalism but also to Jewish exclusivism where salvation is concerned. However, one of Paul's main points in Romans is that salvation by grace through faith makes no distinction between Jews and Gentiles. A proper understanding of Abraham would help the Jews to understand this.

An appeal to the life of Abraham is ideally suited for these purposes. He is indeed an object lesson of the main truth that Paul is explaining in these chapters, i.e., that God's way of saving sinners is by grace, which means that we are justified by faith apart from works of law. Paul sees Gen 15:6 as a summary statement of this truth, and Romans 4 is basically an exposition of this verse.

With regard to the Jews, their supremely high regard for Abraham makes an appeal to his life a perfect means for correcting their legalism and exclusivism. Showing that Abraham was in fact accepted by God on the basis of grace, i.e., that he was justified by faith apart from works of law, will be a major step for Paul in breaking down Jewish resistance to the gospel.

In keeping with the thesis statement in 3:28, the major theme throughout this section is the contrast between law and grace as ways of salvation. The categories of law and grace are represented by the following concepts:

LAW GRACE

works (vv. 2, 4, 6) faith (vv. 3, 5, 9, 11-14, 16-20, 24)

boasting (v. 2) glorifying God (v. 20)

wages (v. 4) imputation (vv. 3-6, 8-11, 22-24)

obligation/debt (v. 4) gift/grace (vv. 4, 16)

sin (vv. 5, 7, 8, 15) imputed righteousness (vv. 3, 5, 6, 9, 11, 13, 22)

law (vv. 13-16) promise (vv. 13, 14, 16, 20, 21)

wrath (v. 15) forgiveness (vv. 7-8)

While the contrast between the corresponding items is not as precise in every case as this chart might suggest, viewing the two lists together makes it clear that Rom 4 is indeed showing us the difference between these two possible ways of relating to God.

The law-grace distinction can be seen in the way faith is set over against a series of opposite concepts as Paul's argument progresses through 4:22. He first contrasts faith and works (4:1-8), then faith and circumcision (4:9-12), then faith and law (4:13-22).

Sometimes Rom 4 is seen as addressing primarily or even exclusively the false rabbinic beliefs of Paul's day with regard to the role of the Jews and the place of the Law of Moses in God's plan of salvation. References to "law" (4:13-16) are taken to mean the Mosaic Law only, and the chapter as a whole is seen as having little or no relevance for Christians living today. This is a serious mistake. With the exception of v. 16, "law" seems to refer to God's law in general and especially to law as a way of salvation. Trusting in one's own obedience (works of law) as the means of being right with God is far from being an exclusively Jewish problem. Thus the teaching of this section is relevant for us all, especially for Christians who are still plagued by legalistic tendencies.

The content of this section seems to fall into six paragraphs, thus: Abraham was justified by faith apart from works (4:1-5). This is explained and confirmed by David in Ps 32:1-2 (4:6-8). Membership in Abraham's family is by faith, not by circumcision; thus Abraham is the spiritual father of both believing Gentiles and believing Jews (4:9-12). The inheritance promised to Abraham comes by faith, not by law or works of law (4:13-17a). Abraham shows us what this justifying faith is like: it means giving glory to God and believing his promises (4:17b-22). Finally, all this is relevant for Christians today because anyone who believes like Abraham will be justified like Abraham (4:23-25).

A. ABRAHAM WAS JUSTIFIED BY FAITH

APART FROM WORKS (4:1-5)

4:1 Paul begins this section on Abraham with a question: What then shall we say that Abraham, our forefather, discovered in this matter? How does he fit into this picture? Regarding this matter of justification, what did he find to be the case?

A major exegetical issue in this verse has to do with a phrase not even translated by the NIV, namely, kataΙ savrka ( kata sarka ), "according to the flesh." This phrase occurs at the end of the verse. The question is whether it modifies the verb "discovered," or the noun "forefather."

Some take it to modify the verb. In this case "flesh" would refer to human nature as such. The question then would be, "What was Abraham able to accomplish (regarding justification) by his own unaided human effort, by his own works apart from grace?" Jewish tradition in Paul's day viewed Abraham as justified by his own works. A writing called Jubilees says, "Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life" (23:10; cited in Moo, I:260). The apocryphal writing "Prayer of Manasseh" declares that Abraham (along with Isaac and Jacob) never sinned and thus needed no repentance (v. 8). Abraham "kept the law of the most High" (Ecclesiasticus 44:20); he "performed the whole Law before it was given" ( Mishnah Qiddusin 4:14; cited in Morris, 195).

However, if this question is indeed asking what Abraham found according to the flesh, Paul's answer is - nothing! "Surely, he obtained nothing whatever in this manner" (MP, 324). Even Abraham was justified by faith, apart from works of law. This is the main point of the whole chapter.

This way of interpreting "according to the flesh" makes good sense and is true to Paul's point. Others take it a different way, however. They see this phrase as modifying "forefather." The question would then be, "What was the case regarding Abraham, our forefather according to the flesh, our physical ancestor?" (See 1:3; 9:3, 5.) The word order makes this the preferred interpretation.

Why would Paul describe Abraham thus? Along with the possessive pronoun "our," this suggests that he is referring to Abraham as the "forefather of us Jews." The "our" is natural because of Paul's own identity as a Jew and thus as a physical descendant of Abraham. The main reason for referring to Abraham this way here in v. 1 is that it helps to set up a contrast that is important later in the chapter, namely, the contrast between Abraham's role as the physical ancestor of the Jews only, and his role as the spiritual ancestor of all believers, whether they be Jews or Gentiles (4:11-12, 16). Paul's question thus means, "What shall we say with regard to Abraham, the illustrious ancestor of us Jewish people? How was he justified? By works, or by faith?"

4:2 In response to the question in v. 1, Paul considers the possibility that Abraham may have been justified by his works. If, in fact, Abraham was justified by works, he had something to boast about . . . . This assumes that if any person were justified by his works, then he would have reason to boast - a principle suggested also by Eph 2:9. In the Jews' opinion, Abraham was such a person. 1 Maccabees 2:52 asks the question, "Was not Abraham found faithful in temptation, and it was imputed unto him for righteousness?" One of the Dead Sea Scrolls says that Abraham "was accounted a friend of God because he kept the commandments of God" (Cairo Damascus Document, 3:2; cited in Dunn, I:200). If this was the case, then Paul's main thesis in 3:28 would be false; and boasting would not be excluded after all, contrary to 3:27.

Well, says Paul, in the eyes of some this may be the case, but not before God. The reader must be careful not to misunderstand this very terse statement. One might think Paul is setting up a contrast between "justified before men" and "justified before God." If so, he would be saying that Abraham, if justified by works, could boast before men, but not before God. But this is not the point. If Abraham were in fact justified by his works, he would have to be perfect, and would thus have a right to boast before both men and God.

What, then, is the point? "But not before God" is a denial of the whole hypothesis that Abraham was justified by works. Regardless of what the Jews may think, this is not how God looks at it. From God's point of view, this is simply not the case. The way God sees it, Abraham did not find or discover justification by works. (See Cranfield, I:228; Hendriksen, I:146; Moo, I:261, 264.)

4:3 What, then, is the answer to the question in v. 1? What did Abraham find to be the case with regard to justification? Paul passes by all human opinions and goes straight to "the very words of God" (3:2): What does the Scripture say? The testimony of Scripture is the basis for his denial of the hypothesis in 4:2a. Was Abraham justified by works? No! How do we know? Because of what "the Scripture" (hJ grafhv , hç graphç ) says. The words of Scripture are the final authority for this and every other question.

Here is what the Scripture says: "Abraham believed God, and it was credited to him as righteousness." This statement, taken directly from Gen 15:6, is equivalent to saying that Abraham was justified by faith; this verse is quoted with the same meaning in Gal 3:6 and Jas 2:23.

The nature of Abraham's faith is explained later in the chapter (4:17-22), with an emphasis on the way he believed God's promises (4:21). Obviously the promises given to Abraham could not refer specifically to his future seed, Jesus Christ, and to his saving work. Nonetheless God gave him several promises of staggering import, all of which ultimately culminated in Christ's redeeming activity (Acts 13:32-33; Heb 11:8-13). First, God promised Abraham that he would be the father of a "great nation" with numberless offspring. Second, he promised him and his offspring possession of the land of Canaan. Third and most significantly, God promised Abraham that "all peoples on earth will be blessed through you" - a reference, of course, to the messianic purpose for which God called Abraham in the first place.

The point is that with regard to all these promises, Abraham humbly believed that God could and would keep his word. Consequently he surrendered himself to God and rendered to him the obedience of faith (1:5).

The statement quoted by Paul from Gen 15:6 occurs specifically upon one of the occasions when God promised Abraham numberless offspring (Gen 15:5). We must not conclude, however, that this was the only time when Abraham believed, nor that it was the only or even first time when "it was credited to him as righteousness." Jas 2:23 also quotes Gen 15:6, but applies it to the occasion when Abraham offered Isaac as a sacrifice, an event which occurred much later (Gen 22:1-18). This implies that Abraham's faith and the resulting justification were present from the day he was first called (Gen 12:1) and to the end of his life.

The word translated "it was credited" is a very important word that stands for an even more important concept, often called the doctrine of imputation. The term is logivzomai ( logizomai ), and it is used a total of 11 times in this chapter. Its meaning here seems to be rooted in the way it was used by Greeks in the field of business or commerce. It was a technical term used to describe the procedure of entering a credit or a debit to someone's account. It is properly translated "to credit [NIV], to set down to one's account, to impute, to reckon, to count as, to regard as."

It was credited or counted to Abraham "as righteousness." The righteous character of God and thus the righteous requirements of his law must be fully satisfied before a person can be saved (3:26). In this sense righteousness, or the satisfaction of the requirements of God's law (see 1:17), is the very basis for salvation. Theoretically one may satisfy the law's commandments through perfect obedience and thereby be saved on the basis of his own personal righteousness, but universal sin makes this impossible. This is why God must credit or impute something else to sinners as the righteousness by which they are saved.

Exactly what is reckoned to Abraham, or credited to his account? In this verse (as in vv. 22-24) the passive verb has no specific subject, and is simply translated "it was credited." What is the "it"? Verses 5 and 9 specifically say that Abraham's faith was credited as righteousness. "In God's judgment, his faith is righteousness" (Schlatter, 110). Faith is thus presented as a form of righteousness that stands over against perfectly righteous character and behavior, i.e., works (vv. 4-5). This does not mean, however, that faith itself is a meritorious act that is equal to a life of perfect obedience, thus making a person worthy of salvation. Again, in vv. 4-5 Paul makes it clear that when God credits faith as righteousness, this is a gift of grace and is something quite distinct from a merited or deserved reward for works.

In fact, strictly speaking, it is not faith itself that is credited to a sinner's account, but the ultimate object of his faith, namely, the atoning blood of Jesus Christ that satisfies the law's requirement for penalty in our place (see above, 1:17; 3:21-26). This and this alone is the righteousness that saves, and this is the righteousness that is credited to us. This is the significance of the language of 4:6 and 4:11, which says that righteousness itself is credited to believers. I.e., what is credited to us is not something we do , but something we receive as a gift. To say that Abraham's or anybody else's faith is credited as righteousness is shorthand for this basic gospel truth.

Of course, since Abraham lived about 2000 years before Christ, his faith in the Redeemer's blood was only indirect and not direct. Nevertheless God credited the full effects of the atonement to Abraham's account, since the cross and the resurrection of Jesus were the ultimate outcome of the promises that were the object of his faith.

The result of God's crediting Abraham's faith - or the ultimate object of it - to his account was that he was fully justified. "Faith credited as righteousness" is the same as justification by faith , or full forgiveness of sins. The idea that OT saints received only an "IOU" instead of full forgiveness, and that they were held in a limbo-like state instead of being taken directly to paradise when they died, is without foundation of the Bible. All of Romans 4, especially vv. 3-8, shows that Abraham and other OT saints were justified in the fullest sense of the word. Their sins were not just "rolled back" until Christ actually died, but were fully forgiven in view of the certainty of that future event.

4:4 The next two verses clarify the nature of justification by faith as it applies to Abraham specifically and to all believers in general. They set forth a main difference between salvation by law (v. 4) and salvation by grace (v. 5), namely, the former is by works and the latter by faith. More precisely, these verses declare that these two ways of salvation are opposite to one another and thus are mutually exclusive. As such they are an elaboration of 3:28.

Verse 4 describes what it would be like to be justified by works of law, as some thought Abraham was (4:2a). It does so by setting forth a basic principle of economics, namely, the relation between work and wages: Now when a man works, his wages are not credited to him as a gift, but as an obligation. When anyone contracts to do a certain job and then completes that job, on what basis does he request his wages? Does he ask his employer to give it to him as a gift ? Of course not! The wage is something that is owed to him; he has worked for it and he deserves it. From the employer's point of view he is obligated to pay the wage; it is a debt that he owes to the worker.

The implied parallel is clear. "When a man works" refers to anyone who is seeking to relate to God under the system of law. This is like working for wages, says Paul. Under law a person will receive from God exactly what he deserves or what he has earned by his works. The wages or reward, whatever that may be, is bestowed by God as a matter of debt or obligation, not as a gift. The word for "gift" is cavri" ( charis ), or grace . Thus when a man approaches God on the basis of law, he shuts himself off from grace. What is credited to his account, to be received on the day of judgment, is credited not according to grace but according to debt.

This has two serious implications. First, since only sinless obedience deserves heaven, and since all have sinned, neither Abraham nor anyone else will actually receive salvation as a reward for his works (contrary to the hypothesis suggested in 4:2a). Under law the only wage that can be expected by sinners is death (6:23), including the second death in the lake of fire (Rev 20:14-15).

Second, those who expect to receive their reward according to the terms of grace ("gift") cannot make their plea on the basis of their works. Works receive wages, and wages exclude grace. The only way to avoid receiving the wages we deserve is to lay hold of the gift of justification by faith apart from works (3:28). If it is by grace, it must be by faith (4:16) and not by works. As Moo says (I:267), "The faith that gained righteousness for Abraham was a faith that excluded works." This point is explained and emphasized in the next verse.

4:5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. Whereas in v. 4 Paul stated a basic economic principle with an implied theological application, here he skips the illustrative principle and goes straight to the theological point. Just as justification by works excludes grace, so does justification by grace exclude works. Who will be justified? "The man who does not work but trusts God."

What is meant by the provocative phrase, "the man who does not work"? Does it mean "the man who never obeys"? Is Paul saying that works are completely irrelevant for salvation, even to the extent that a person can be saved by bare faith even if he has no acts of obedience whatsoever? This cannot be his meaning, as chapter 6 shows. Does it mean, then, "the man who does not obey perfectly," as some suggest? This would make good sense if v. 5 could be taken in isolation from v. 4, but it is not consistent with the obvious contrast between the two verses. Specifically, the "man who works" in v. 4 is not necessarily "the man who obeys perfectly."

"The man who does not work" is best understood as "the man who does not look upon his works as a means of laying hold of justification," or "the man who does not trust his works or depend upon them for his standing before God" (see MacArthur, I:239; Moo, I:267). It means "the man who has renounced the law system, in which works are rewarded in terms of wages earned." As Morris (198) says, the contrast between v. 4 and v. 5 is not between one who works and one who does not work at all, but between one who trusts in his works and one who trusts in God.

The most striking part of this verse is the description of God as one "who justifies the wicked." Such a description, says Bruce (115), "is so paradoxical as to be startling - not to say shocking." The word for wicked (ajsebhv" , asebçs ) and its cognates (see 1:18) are strong terms describing a state of ungodliness and lawlessness. In the OT God demanded that human judges in human courts of law should always condemn and never acquit (justify) such wicked persons (Deut 25:1; Prov 17:15; 24:24; Isa 5:23). God himself declares, "I will not justify the wicked" (Exod 23:7, KJV). Rom 1:18 pictures him as directing his wrath toward all human wickedness. But here in 4:5, he is pictured as the one who justifies the wicked!

How can this be? How can the righteous God justify the wicked? He cannot, within the parameters and constraints of law . Human courts are ordained to operate according to the principles of law, and God's own holy nature is bound by these principles. But here in 4:5 the perspective is not law but grace , and the principles of grace are the very opposite of law! Thus whereas the holy God who is a consuming fire (Heb 12:29) must condemn the wicked, the same God who is also loving and gracious can also justify the wicked! Because of his grace Christ died for all the wicked (5:6), and the wicked who put their faith in his saving death will be justified. This description of God thus epitomizes the very essence of grace.

In this context "the wicked" of course includes Abraham along with everyone else. All are sinners, and when we ask God to justify or forgive us, we must believe that he is a God who justifies the wicked, since that is exactly what we are asking and expecting him to do! Also, when we approach God and ask him to justify us, we are in effect asking him to justify us apart from our works - our sinful works. That is to say, the God who justifies the wicked is a God who justifies by faith apart from works. Paul explains this in vv. 6-8 by citing the testimony of David.

B. DAVID EXPLAINS AND CONFIRMS JUSTIFICATION

BY FAITH APART FROM WORKS (4:6-8)

In the midst of his discussion of Abraham as a paradigm of salvation by grace, Paul inserts another relevant biblical quotation, this one from Ps 32:1-2a. This citation from the writing of David serves as further evidence of the unity between OT Scripture and Paul's teaching. It also provides crucial insight into the meaning of Paul's basic theme, that we are justified by faith apart from works of law (3:28). Also, in case there is any doubt, the quotation from David serves to generalize the assertion made concerning Abraham in 15:6 as quoted Rom in 4:3, showing that it applies to all believers.

4:6 Paul introduces David's prophetic word thus: David says the same thing when he speaks of the blessednesss of the man to whom God credits righteousness apart from works . . . . "Says the same thing" is the NIV's translation of the conjunctive phrase kaqavper kaiv ( kathaper kai ), "just as also." This links the two OT quotes (Gen 15:6 and Ps 32:1-2a) closely together in meaning.

We must never try to understand "justification by faith apart from works" without a consideration of the meaning of these words of David. This is evident from the very way Paul describes David's testimony. Of whom is the Psalmist speaking? Of "the man to whom God credits righteousness apart from works." This language is directly tied in with the "righteousness of God" of which Paul speaks in his thematic statement in 1:17, and of which "the Law and the Prophets testify" (3:21). It refers to the gift of God's righteousness established by Jesus in his atoning sacrifice and received by sinners through faith (3:22-25). It echoes 4:3. "Credits righteousness" is the same as "justifies." "Apart from works" (cwriΙ" e[rgwn , chôris ergôn ) is the same as "apart from works of law" (chôris ergôn nomou ) in 3:28.

What does it mean to say that God credits righteousness apart from works, and why is this a blessing? Before answering these questions we must examine the content of the quotation from David.

4:7-8 Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him. This is an almost exact quotation from Ps 32:1-2a (LXX), a Psalm attributed to David both by the OT text and by Paul (4:6). Each segment of the quote begins with the adjective makavrio" ( makarios ), just as the beatitudes do (Matt 5:3-11). It means "happy, fortunate, content"; in a theistic context it is properly translated "blessed, favored." It is "the highest term which a Greek could use to describe a state of felicity" (Sanday and Headlam, 102).

The blessing of which David speaks is attributed to a general category of people in v. 7, "they" or "those." Verse 8 applies the blessing to a specific representative of this category, "the man," in the sense of "any man." In the latter verse the Greek term is ajnhvr (ançr ), which means "a male human being" and is properly translated as "man." This does not exclude women from the blessing, of course. The singular ançr simply stands for all who belong to this group, whether male or female.

What is the nature of the blessing of which David speaks? Three separate expressions are used, all of which basically refer to the same thing: the way a person's sins are regarded by God under the grace system. Under grace, our "transgressions are forgiven"; our "sins are covered" and will never be counted against us. Two different words are used for sin. One (v. 7a) is ajnomiva ( anomia ), from nomos ("law") with a negating alpha, thus "lawlessness, transgression of the law" (see 6:19; 1 John 3:4). The other term (vv. 7b-8) is the common aJmartiva ( hamartia , used 48 times in Romans), which refers to missing the mark or falling short of the standard (see 3:23). The connotations are similar if not the same.

The blessing of grace is that the engraced person's sins are forgiven . This is the common word ajfivhmi (aphiçmi ). This word and its noun form, a[fesi" ( aphesis , "forgiveness, remission") are used in this theological sense quite frequently in the NT, though very seldom by Paul. In secular Greek it meant (among other things) "to release someone from an obligation, from a debt, or from punishment; to pardon; to leave behind." Thus when used in the religious sense of forgiveness, aphiçmi means "to release from the debt of punishment owed to God because of sin." A person whose sins are forgiven is a person for whom the debt of eternal punishment has been left behind.

Another way of saying this is that our sins have been covered . See Ps 85:2 for the parallel use of forgiveness and covering with respect to sin. To say that our sins are covered means that God himself has blotted them out of his own sight (Heb 8:12). When he looks at us in Jesus Christ, our sins are hidden from him in the sense that he does not hold them against us.

This is indeed the third way of expressing this blessing: for the man who is under grace, the Lord will never count his sins against him (v. 8). We are sinners, without question; but the gracious God will not make us pay for our sins. The term is logivzomai ( logizomai ) again, i.e., God will not reckon our sins against us; he will not enter them into our own personal accounts as debts for which we must render payment to God in the form of eternal punishment in hell. The emphatic certainty of this blessing is underscored by the use of a double negative, ouj mhv (ou mç ): the Lord will by no means, he will not ever, he "will never" (NIV) hold our sins against us.

To say that such a person is blessed implies that he knows that his sins are forgiven and covered. Who can deny that this is indeed the greatest blessing we could ever desire or imagine? The knowledge that the gracious God has released us from the debt of punishment and will not hold our sins against us should fill us with eternal awe and amazement, with the greatest heights and depths of gratitude and love, and with "inexpressible and glorious joy" (1 Pet 1:8).

These two verses specifically assert the second half of the grace formula or grace principle (see page 248 above): "Break the commandments, but escape the penalty." But we should never forget that the reason why God is able to bestow such an immeasurable blessing upon us, of course, is because of what Jesus has done for us through his work of propitiation on the cross. Instead of reckoning our sins to our account, God has reckoned or imputed them to Jesus Christ; he has put them down to Jesus' account, and Jesus has paid the deserved debt of punishment in full, in our place. This righteous payment of sin's punishment, rather than the sin itself, is then credited to our account; this is the righteousness of which v. 4:6b speaks. This is what it means to say that "God credits righteousness apart from works."

In a real sense this section (4:6-8) is the culmination of the explanation of justification by grace that was begun in 3:21. It casts vital and crucial light on the whole discussion and especially on the thesis statement in 3:28. It helps us to understand the meaning of justification as such, and it is crucial for our understanding of "justification by faith apart from works of law."

Throughout this whole section (3:21-4:8), the following expressions are basically equivalent: "righteousness from God . . . through faith" (3:22); "justified freely by his grace" (3:24); "justified by faith apart from works of law" (3:28, RSV); "it was credited to him as righteousness" (4:3); "justifies the wicked" (4:5); "faith is credited as righteousness" (4:5); "credits righteousness apart from works" (4:6); "transgressions are forgiven . . . sins are covered" (4:7); and "whose sin the Lord will never count against him" (4:8). Because of the basic equivalence of these expressions, we should never draw our conclusions as to the meaning of any one of them without considering them all together.

There are several implications from this. First, justification of the wicked is the same as forgiveness of sins . There is no basis for saying that "forgiveness is a very important part of justification," or that it is "a basic component of justification." For sinners, this is it: justification is forgiveness (see Reese, 141). This is the implication of Paul's citation of Ps 32:1-2a. What David says is "the same thing" as justifying the wicked. God justifies sinners by forgiving them, by not holding their sins against them.

A second and closely related implication, is the equivalence of justification (the non-imputation of sins) with the imputation or crediting of righteousness (4:6). As we have already seen, the righteousness imputed to the sinner's account is the righteousness established by Jesus when he paid the penalty for sins in our place. There is no reason to include in this imputed righteousness anything more than Christ's payment of sin's penalty.

A final implication of the parallelism of the expressions in 3:21-4:8 has to do with the meaning of "apart from works of law" in 3:28. It is commonly assumed that this expression refers only to good works, or to positive responses to God's law, or to obedience to the law in some form. But this is a serious error, as 4:7-8 clearly shows. The language in 4:6, "credits righteousness apart from works," shows that Paul is expanding on the expression in 3:28, "justified by faith apart from works of law." To what works does he specifically refer? Sinful works! To be justified apart from works of law means to have our acts of disobedience to law ( anomia , 4:7) forgiven. To be justified apart from works means that God does not hold our sinful works against us. To be justified by faith apart from works of law means that God counts us righteous because of our faith (4:3), apart from a consideration of how we have responded to his law. Our good responses to law (i.e., obedience) do not warrant our justification, nor do our bad responses (i.e., sins) prevent it.

C. MEMBERSHIP IN ABRAHAM'S FAMILY IS BY FAITH,

NOT BY CIRCUMCISION (4:9-12)

Having established that Abraham is the OT paradigm for justification by faith by citing Gen 15:6, and having clarified what this means in a general way by citing Ps 32:1-2a, Paul now applies this specifically to the Jew-Gentile debate. In vv. 1-8 he shows that we are justified by faith alone, apart from a consideration of works. Now in vv. 9-12 he establishes from the Abrahamic paradigm that a person is justified by faith, apart from a consideration of whether he has been circumcised or not.

This is the second time Paul has discussed circumcision. In 2:25-29 he showed that the Jews who were attempting to be saved by law would be judged by their obedience or disobedience to the entire law, not just by their possession of circumcision. Here he shows that under grace those who share the Abrahamic blessing of justification are those who share his faith, not his circumcision. This is a direct attack on Jewish exclusivism, which linked circumcision to salvation and limited salvation to those who were circumcised (Acts 15:1).

Paul makes his point by observing that the announcement of Abraham's justification by faith (Gen 15:6) occurred many years before circumcision was introduced (Gen 17:9-14). Thus, as Bruce says, there was no way that the Jews could argue that the faith principle was valid only for Abraham's circumcised offspring. "The case of Abraham shows that circumcision or uncircumcision is irrelevant to a man's status before God" (111-112).

4:9 Is this blessedness (the forgiveness of which David speaks) only for the circumcised, or also for the uncircumcised? I.e., is it available only to the Jews, or is it for the Gentiles also? Cranfield says that the rabbis of Paul's day generally assumed that Israelites alone were forgiven (I:234-235). But Paul here uses the example of Abraham to show that this assumption is false. His argument continues to be based on the parallel between Gen 15:6 and Ps 32:1-2a. In 4:6-8 he uses the latter text to explain the meaning of the former; here he cites Gen 15:6 again to establish the scope of the Psalms passage. We have been saying (4:3) that Abraham's faith was credited to him as righteousness. More specifically, as noted above, the implicit object of his faith (the righteousness of God in Christ) was credited to his account and counted as his own.

4:10 How is this relevant to the Jew-Gentile issue? Paul gets to this point by asking two questions: Under what circumstances was it credited? Was it after he was circumcised, or before? If Abraham had already been circumcised when his faith was taken for righteousness, then the Jews might try to argue that the blessing of forgiveness is only for them. But if this happened prior to the introduction of circumcision, then there is no way that this blessing can be limited only to those who are circumcised. The OT record is very clear. It was not after, but before! Thus as far as the conditions for justification are concerned, "circumcision was no factor at all" (Murray, I:137).

4:11 This does not mean that there was no relation at all between Abraham's faith and his circumcision. In the first part of v. 11 Paul comments on the introduction of circumcision into the covenant relationship thus: And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised. Abraham received this sign about 14 years or more after the specific recognition of his faith (cf. Gen 16:16 and 17:1). This shows that the circumcision was not a condition for his justification.

Why then was circumcision given? Paul uses two words that relate to its purpose or function: sign and seal . The former term comes directly from Gen 17:11, where God said to Abraham that circumcision "will be the sign of the covenant between me and you." This is no doubt the only reason why Paul here calls it "the sign [consisting] of circumcision." This was its commonly-known purpose; it was "the sign of the covenant," or the sign of belonging to the covenant family consisting of Abraham's earthly descendants through Isaac and Jacob. It had this meaning not only for Abraham but for all who received it. Paul does not mean that circumcision was given as a sign of Abraham's faith (contra Murray, I:137) or of his justification (contra Hendriksen, I:150; Stott, 129). Nor could it have served such a purpose for anyone else, since it was applied in infancy before faith could be present, and was applied to every male infant whether he grew up to become a believer or not (Gen 17:12).

But Paul does say that Abraham's own circumcision functioned as "a seal of the righteousness that he had by faith" even before he was circumcised. A seal (such as a signet ring or its impression) serves as a mark of ownership or identification. Thus by extension it can mean "a confirmation, an attestation, an authentication, a guarantee" (see 1 Cor 9:2). This latter meaning is the point here. By giving Abraham the sign of circumcision, God was providing him with an "outward and visible authentication, ratification and guarantee, of the righteousness by faith which was already his while he was still uncircumcised" (Cranfield, I:236). As such it served as a source of assurance to Abraham that God had truly accepted him and counted him righteous because of his faith. Thus "to Abraham it was a guarantee of the trustworthiness of God's promise" (Hendriksen, I:150-151).

The point that Paul makes from this is that it shows that Abraham was already justified before he received circumcision, since a seal does not confer that which it ratifies, but assumes that it already exists. " This proves that circumcision has nothing to do with being declared righteous ," in the sense of being a necessary condition for it (Hendriksen, I:150).

It is commonly taught that what is said here of circumcision applies equally to Christian baptism, and to the "sacraments" in general. Indeed, in Christian literature baptism is constantly called "a sign and a seal." The NT itself never uses this language for baptism, though; calling it such is purely an inference from the supposed parallel between baptism and circumcision. Assuming such a parallel, commentators and theologians constantly use this passage as a foundation for their doctrine of the "sacraments" in general. They use it especially in an attempt to establish that a person must already be justified (forgiven) before he is baptized, and more generally to argue that there can be no connection between salvation and "externals" of any kind.

Two comments are pertinent. First, as far as its general meaning was concerned, not even circumcision was "a sign and a seal" pertaining to salvation. It was indeed a sign of covenant membership for all who received it, but there was no necessary relationship between covenant membership and salvation. Also, it was a seal of "righteousness by faith" only for Abraham. It was never intended to have this latter meaning for anyone else. Thus even if there were a parallel between baptism and circumcision in general, the concept of the seal would not be a part of it.

Second, the idea that baptism is the NT counterpart to OT circumcision must itself be rejected as a false doctrine (see under 2:29 above). It has neither a sound exegetical basis nor a solid theological rationale. It is an inference drawn from the faulty concept of covenant unity, which itself was created by Huldreich Zwingli in 1525 in the midst of his controversy with the Anabaptists regarding infant baptism. The bottom line is that Romans 4:11 has nothing whatsoever to say about the meaning of Christian baptism. Nor does it warrant any general conclusion about the relation between salvation and "externals" as such.

In this text the main question is this: is the blessing of forgiveness for Jews only, or for Gentiles also (v. 9a)? Paul sets the stage for his answer in vv. 9b-11a by showing that Abraham received forgiveness "by faith while he was still uncircumcised" (v. 11a). The answer is given in vv. 11b-12, where the Apostle affirms that Abraham is the spiritual father of all believers, whether they are circumcised or not. The NIV begins this answer with So then , indicating simple result. The Greek is better rendered in terms of purpose, however. See the NASB, "that he might be"; or the NRSV, "The purpose was." I.e., Abraham was credited as righteous prior to his circumcision so that he might be . . . the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. This of course refers to the Gentiles, and it clearly shows that Gentiles may receive justification through faith no less than Jews.

There is no question that Abraham was the father or founder of the Jewish nation (4:1), and that being able to claim him as one's ancestor was a great privilege. Here, however, Paul is speaking of Abraham's spiritual fatherhood, which is determined not by physical descent but by imitation of Abraham's faith (Gal 3:7, 29). He is "the father of all who believe," which was God's ultimate purpose for him from the beginning (Gen 12:3). All Christians have the privilege of calling Abraham "our father" and of inheriting the salvation promised through him (4:13-17; Gal 3).

4:12 This applies to the Jews also, both the true believers under the Old Covenant and Jewish Christians under the New Covenant. And he is also the father of the circumcised who not only are circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. Jews have the privilege of being children of Abraham in two senses. First, all are descended from him physically, an involuntary circumstance marked by circumcision. No promise of eternal salvation is attached to this relationship. Second, any individual Jew may choose to "walk in the footsteps of the faith" of Abraham. This choice is unrelated to circumcision as such; and this choice alone is the way of salvation, even for Jews.

The bottom line is that membership in Abraham's larger and permanent spiritual family is by faith in the blood of the Redeemer, not by blood relationship as marked by circumcision.

D. THE INHERITANCE PROMISED TO ABRAHAM COMES

BY FAITH, NOT BY LAW (4:13-17a)

The salvation of sinners comes not in accordance with works done in response to law, but on the condition of faith in God's grace. This contrast between law and grace, between works and faith, has been Paul's overriding theme thus far (3:20-22, 28; 4:2-5), and it continues to be so in this section. In chapter 4 the theme develops thus: we are justified by faith: apart from works (vv. 1-8); apart from circumcision (vv. 9-12); and apart from law (vv. 13-17a). These are not different points, but different aspects of the same point.

4:13 It was not through law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. The NIV fails to translate the connecting particle gar , "for," which connects this section with the previous one. The flow of thought is this: Abraham is "the father of all who believe" (4:11), because the blessing that God promised to give through him comes "not through law" but through faith.

The promise did not come "through law." To what law does this refer? Some say it must refer to the Mosaic Law, since "law" in vv. 14-16 seems to refer to this (Cranfield, I:239; Moo, I:279). This would certainly make sense, given the fact that the Mosaic Law did not even exist until over four centuries later (Gal 3:17-18). The form of this argument would thus be the same as the argument about circumcision in 4:9-12. Since the promise preceded circumcision by 14+ years, it cannot be dependent on circumcision; and since the promise preceded the Mosaic Law by 400+ years, it cannot be dependent upon the Law, either.

Others say the "law" in v. 13 refers to any and every form of law, including the Law of Moses but not limited thereto (DeWelt, 85; Sanday and Headlam, 110; Murray, I:141). This is not contrary to the context, since novmo" ( nomos ) in vv. 14-15 is better understood in this same general sense, and since this has been Paul's main connotation for it in the preceding context. The promise did not and does not come through obedience to whatever form of law one possesses, i.e., through law-keeping.

The focus here is on the concept of promise, which is a natural corollary of grace and faith. Grace focuses not on what man can do (i.e., works), but on what God has done and promises to do, and on what he promises to give to sinners as a result. All the sinner can do - and must do - is believe God's promises and accept his gifts.

The full scope of God's promises to Abraham was laid out under 4:3 above. He was promised possession of the land, numberless offspring, and the role of being a source of blessing for all nations. The OT text does not use the exact terminology used here - that Abraham "would be the heir of the world." This is probably a summary of the three main promises as they are now understood in the light of NT revelation. "The world" is first of all Abraham's innumerable family of spiritual children, drawn from "all peoples on earth" (Gen 12:3; see 18:18; 22:18). It probably also includes the new earth inherited by them (Matt 5:5; 2 Pet 3:13), of which the gift of Canaan (later Israel) was a symbolic type. To say that "he" (Abraham) would be the heir of the world means that he would inherit this spiritual family, and through them would inherit the (new) world itself.

The "offspring" (spevrma , sperma , "seed") of Abraham here refers to all believers, as v. 16 shows. In Gal 3:16 Paul says that technically the one seed and heir of Abraham is Jesus Christ, but all who put their trust in Christ are joined to him and thereby become Abraham's seed and heirs as well (Gal 3:26-29).

The NIV says that Abraham and his offspring "received" this promise. The Greek text actually has no verb. The thought is probably that the promise will be fulfilled to Abraham and his offspring. How? By faith, not by law. This contrast is Paul's main point. "Not through law" stands first in the verse for emphasis, and the connecting adversative ajllav ( alla , "but") expresses a very strong contrast. Abraham's family is still growing today; and any individual can have a share of their abundant inheritance "through the righteousness that comes by faith," not by works of law.

4:14 For if those who live by law are heirs, faith has no value and the promise is worthless . . . . This and v. 15 explain why the inheritance comes "not through law." Gen 15:6 is taken as the foundational principle, as establishing that justification is by faith. Once we accept this truth, we must grant that it cannot be by law, because the law principle (law as a way of salvation) is incompatible with the grace-faith system (see Morris, 205-206).

The NIV translation "those who live by law" is unfortunate. The Greek phrase is oiJ ejk novmou ( hoi ek nomou ), "those of law." Everyone, even those who are saved by grace through faith, should live by law. That is, we should always obey the precepts of God's law. But those who are "of law" in this verse are those who are depending or relying on their law-keeping as the basis for their claim to the Abrahamic inheritance. This includes law-depending Jews, but is not limited thereto. "Law" is not just the Mosaic law, but the code of commandments available to and applicable to any given person at any given time. (See Morris, 206; and Murray, I:142; contra Moo, I:280-282.)

The two ways of salvation are incompatible, says Paul. If the inheritance comes "by law," i.e., by works, then faith would have no valid role in the process. The verb is kenovw (kenoô ), "to empty." Faith would be emptied of its value; it would be irrelevant and ineffective (see 1 Cor 15:14). Also, the promise would be worthless; it would be nullified. Those who choose law as their way of relating to God thereby cancel his promise, since the two cannot coexist (Gal 3:18). Faith and promise go together, and they belong to an order that is distinct from law and works, namely, the order of grace. (See Stott, 131.)

4:15 because law brings wrath. The problem is not just the basic incompatibility of law on the one hand, and faith and promise on the other. The more immediate problem is the fact that all are sinners (3:23), and under law sinners have forfeited the promise and are "heirs" only of wrath (see 6:23). When sinners remain under law, the only outcome is wrath.

How does law produce wrath? By definition law includes both commandments to obey and penalties for those who disobey. The commandments of the law are the very measure of sin (1 John 3:4). And where there is no law there is no transgression because there would be no standard by which any particular act could be judged right or wrong. But since there is law, there is also such a thing as sin. And since there is sin, the penalties of the law (i.e., wrath) must be applied. In this sense law cannot help but inflict wrath upon sinners; it is its very nature to do so.

"Where there is no law there is no transgression" is a general principle that may be applied either universally or particularly. Its universal application is theoretical only, i.e., if there were no law at all, then there would be no such thing as transgression or sin. But law does exist; therefore transgression also exists. The only practical application of this principle is in reference to particular cases, individuals, and laws. In cases where God has given us no commandments regarding a particular activity or behavior, either specifically or in terms of general principles, then that behavior cannot be called sinful. This is the category we call "matters of opinion."

Also, though law does exist, some individuals are unable (by reason of immaturity or mental handicap) to understand its true origin and nature as commandments of God bearing the penalty of eternal wrath. In this case "where there is no law" means "where there is no ability to know the law." This applies to those who have not reached what we call "the age of accountability." Furthermore, this principle may apply in the case of mature individuals who are involuntarily ignorant of a particular law of God. For example, those who are exposed to general revelation only will not be held responsible for obeying commandments that can be known only through special revelation. Thus this principle warrants the conclusion that God will finally judge all people in terms of their conscientious response to available light.

4:16 Paul now draws his general conclusion from the preceding discussion: Therefore, the promise comes by faith . . . . Literally it reads, "on account of this - of faith." I.e., in light of what we have just seen, the promised inheritance can be received only through faith, not by law. jEk pivstew" (Ek pisteôs ), "of faith," is set in contrast with ejk novmou ( ek nomou ), "of law" (v. 14).

It is "of faith" so that it may be by grace . . . . Given the reality of sin, law can only enforce the penalty of God's wrath; it cannot deliver us from it. Deliverance can come only in the form of forgiveness; forgiveness is possible only as a free gift of grace; and grace can be received only through faith in God's promise. Grace and faith are naturally compatible. Faith is the key that fits the lock that opens the treasure-house of grace.

Because the promise comes by grace through faith, it . . . may be guaranteed to all Abraham's offspring . . . i.e., to his spiritual children, or those who follow his example of faith. God's concern is to make the promise firm or secure to them all. The issue is not the objective believability of the promise, since God's power and truthfulness are a firm basis for this. The point rather is the subjective apprehension of the promise, the inner assurance that we are indeed safe and secure in "the bosom of Abraham," that "our transgressions are forgiven" and our "sins are covered" (4:7). Such assurance is possible only when we understand that the promised forgiveness is received by grace through faith. (See 5:1-11.)

This assurance comes not only to those who are of the law but also to those who are of the faith of Abraham - i.e., not only to Jews, but also to Gentiles. These descriptions of the two groups are quite condensed compared with vv. 11b-12, and present some difficulties. Ek tou nomou , "of the law," refers here to the Law of Moses, whereas the other references to law in this section seem to refer to law in general. Taken thus, the first part of this statement refers to the Jews, but by implication only to Jews who are believers. Then the second part of the statement refers specifically to those who are not of the Jewish law but who are only of the faith of Abraham, i.e., Gentile believers. The way of grace thus makes it possible for both categories to be included in the one redeemed family of Abraham: He is the father of us all. See 4:11b-12; Gal 3:29.

4:17a As it is written: "I have made you a father of many nations." This is taken by many to be a parenthesis (NASB; Cranfield, I:243; Murray, I:145). The quote is from Gen 17:5, and serves to reinforce the references in v. 16 to " all Abraham's offspring" and "father of us all ."

E. FAITH MEANS GIVING GLORY TO GOD AND

BELIEVING HIS PROMISES (4:17b-22)

In this section the focus changes from the fact of Abraham's justifying faith to its nature . Though Abraham's circumstances were different from ours, we can learn important lessons from him as to the kind of faith God expects from us today. He shows us "what it means to believe" (Schlatter, 114).

4:17b He is our father in the sight of God, in whom he believed . . . . If the first part of this verse is a parenthesis, then this clause connects directly with "the father of us all" at the end of v. 16. The NIV makes this connection simply by repeating the thought, "He is our father," though these words do not occur in the Greek text of v. 17. The idea is that in the sight of God Abraham the believer is the spiritual father of all subsequent believers; this is how God sees him (Cranfield, I:243).

Though Paul's wording here may seem a bit awkward, he puts it the way he does in order to focus our attention upon the object of Abraham's faith, namely, God himself. Having then named God as the one "in whom he believed," Paul then utters one of the most basic yet most profound descriptions of God in Scripture: He is the God who gives life to the dead and calls things that are not as though they were. This refers to resurrection from the dead and creation from nothing: the two masterworks in the repertoire of divine omnipotence. By his "incomparably great power" God raised Jesus from the dead (Eph 1:19-20).

That God is the one who gives life to the dead was "a general designation of God in Jewish devotion," says Bruce (118; see Cranfield, I:244). As the focus of his faith, Abraham believed that God could miraculously restore both his and Sarah's reproductive powers, a kind of figurative "resurrection from the dead" (4:19; Heb 11:11-12). He also believed that God had the power to raise Isaac from the dead if necessary, had the commanded sacrifice been completed (Heb 11:19). This sets the example for us, who are called on to believe that God raised Jesus from the dead (4:24), and to believe that he raises us from spiritual death in baptism (6:4; Col 2:12) and will raise us up from physical death on the last day (8:11, 23).

The second part of the description is more difficult. Literally it says God calls the not-being-things as being-things. Or, he addresses things that do not exist as though they exist. Many take this to be a reference to God's unique power to create ex nihilo , "from nothing" (see GC , 97-117). "Paul is speaking of God as creating something out of nothing by his call. This applies to the physical creation," says Morris, though Paul may not have had this specifically in mind here (209). Cranfield (I:244) and Hendriksen (I:158) agree that the expression at least includes the original creation of Gen 1:1. The word for "calls" is kalevw (kaleô ), which is often used "to denote God's creative call," says Cranfield. It can "signify to call into existence, and this is the meaning we find here" (Morris, 208; see Moo, I:286-287). See Isa 48:13.

Some deny that the original creation is intended to be included here, mainly because of the wording " as though they were." The Greek word is wJ" (hôs ), "as." The argument is that if creation ex nihilo were intended, Paul would have said eis ("into"), not hôs . I.e., God calls the not-being things into being. (See Moo, I:286-287.) However, although this might certainly be a clearer reference to creation ex nihilo , the wording as it stands cannot be said to exclude it. "The idea would then be that God, in calling into being what does not exist, addresses His creating word to it, thus in a sense treating it as though it already existed" (Cranfield, I:244).

The more general language is probably used so that the concept of God's omnipotent, creative call can be applied specifically to Abraham's situation. As the object of Abraham's faith, God is surely the one who names or speaks "of things in the remotest futurity . . . , with as much certainty as if they existed" (DeWelt, 66). When God said to Abraham, "I have made you a father of many nations" (Gen 17:5), he spoke of the future, as-yet-unborn legions of believers as though they already existed (MP, 328). Thus Abraham's faith required him to believe that God controlled the future, and that he could and would bring into existence things which then existed for him only in the form of promises (Heb 11:10, 13-16). This is an example for us today, since we also must believe that God can and will one day call into being our not-yet-existing redeemed bodies and their eternal home in the new heavens and new earth.

Thus this verse declares God to be sovereign over the two things that baffle human beings most: death and nothingness (Stott, 133). To believe that God is the master of these mysteries is to believe he can do anything. Abraham so believed, and thus rested his hope in God's promises.

4:18 Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, "So shall your offspring be." This is Paul's first reference to hope (ejlpiv" , elpis ) in Romans. Hope is closely related to faith. Indeed, it overlaps that part of our faith that is directed toward the future (8:24-25). In the same way it is closely related to assurance of salvation. Hope as such is the "expectation of something desirable" (Hendriksen, I:159). The biblical connotation does not involve the element of uncertainty or "wishful thinking" often attached to it in American vernacular. In Scripture, hope is the confident expectation of our future possession of all that God has promised us.

Abraham's hope was focused especially on the promise of countless descendants as recorded in Gen 15:5. After calling his attention to the multitude of stars in the heavens, God said to him, "So shall your offspring be." At this time Abraham was between 75 and 86 years old (Gen 12:4; 16:16), and was already very conscious of the fact that he was still childless (Gen 15:2-3). But God reassured him, and Abraham believed (Gen 15:6). At least thirteen years later, when he was 99 and Sarah was around 90 (Gen 17:1, 17), God again promised that he would be "the father of many nations" (Gen 17:4); and he instituted circumcision as the sign of this covenant (Gen 17:10-14). Abraham demonstrated his faith in the promise by immediately ordering circumcision for himself and every male in his household (Gen 17:23-27).

Under such circumstances Abraham's hope surely transcended all expectation based on natural processes (his own "works"); it was surely grounded in his faith that God could raise the dead and bring something out of nothing. Paul says it thus, that Abraham believed "against all hope," yet "in hope." The word for "against" (parav , para ) can also mean "beyond." This difficult statement may thus be understood in two ways (see Cranfield, I:245-246). If para means "against," this says that Abraham from the beginning had been filled with true hope even though all along it meant going against all natural expectations. If para means "beyond," the idea is that in the beginning (Gen 12:1-3) Abraham's hope involved his and Sarah's natural ability to have children; but God delayed the birth of Isaac so long that they simply went beyond that point. Either way, Abraham continued to have hope, but ultimately he knew that its fulfillment rested completely in the hands of the omnipotent and faithful God. He knew that without God, he would be without hope (Eph 2:12); but he knew that God's promise is always a sufficient basis for hope.

4:19 Without weakening in his faith . . . . What makes this difficult to understand are the episodes recorded in Genesis that seem to reflect a weak faith on Abraham's part. To avoid an imagined danger in Egypt, he lied about his relationship with Sarah instead of trusting God (12:10-20). When Sarah appeared barren, he followed her suggestion and sought to beget offspring through her maidservant Hagar instead of waiting on the Lord(16:1-5). When God promised him a son by Sarah at ages 100 and 90 respectively, he laughed (17:17).

These episodes do not contradict Paul's statement, though. These are relatively minor incidents compared with Abraham's overall record of strong faith. Some people have a weak faith as such (14:1), but Abraham had only momentary lapses from which he always recovered. The Egypt event was early in his covenant relationship with God. Prior to the Hagar event God had not specifically named Sarah as the mother of his heir. Fuller says Abraham's laughter was "a laughter of faith and not mockery" ( Unity , 307). When the greatest test of all came - the command to sacrifice Isaac, he did not hesitate (Gen 22:1-10). Certainly no one's faith, not even Abraham's, is perfect. But "despite his spiritual imperfection, Abraham always came back to the Lord in faith, and the Lord honored that faith and continued to renew his promises to Abraham" (MacArthur, I:237).

. . . he faced the fact that his body was as good as dead - since he was about a hundred years old - and that Sarah's womb was also dead. "Faced the fact" is katanoevw (katanoeô ), "to consider, to contemplate." Some ancient manuscripts include the word "not" at this point, which makes it read "he did not consider the fact" (see KJV). Interestingly the point is the same with or without the negative. With it the idea would be that his faith was so strong that he did not pay any attention to the fact that he and Sarah appeared to be past the age of natural childbearing. He did not regard that as the deciding factor, and he did not allow it to weaken his faith (Lard, 147). All that mattered was God's promise. On the other hand, without the negative (the preference of most modern critics and translations), the idea is that he was fully aware of his and Sarah's inability to have children; he took this into account but still continued to believe. (See Cranfield, I:247.)

Describing the lack of childbearing ability in terms of death highlights God's role in the birth of Isaac as a kind of resurrection from the dead (4:17, 24). In this regard Abraham's body was "as good as dead" (see Heb 11:12), and Sarah's womb was dead. Even before they left Haran Sarah was declared barren (Gen 11:30). When the promise included her specifically she was 90 years old (Gen 17:17) and definitely "past the age of childbearing" (Gen 18:11; Heb 11:11).

Because of these factors the conception and birth of Isaac were undoubtedly the working of God's supernatural power. In view of the fact that he later fathered six sons by another wife, Keturah (Gen 25:1-2), we can assume that "the procreative power granted by God to Abraham was not confined to the birth of Isaac alone but remained with him afterward" (Moo, I:293).

4:20 In spite of the state of procreative "deadness," [y]et he did not waver through unbelief regarding the promise of God, but was strengthened in his faith . . . . This helps explain the fact that Abraham did not "weaken" in his faith, i.e., he did not waver to the point of unbelief. Calvin (179) points out that expressions of wonder and astonishment can be expected in the face of such remarkable promises as Abraham received (Gen 17:17). No less than the virgin Mary asked, "How will this be?" (Luke 1:34). But where true faith is present, the wonder itself generates an even stronger faith.

The word "waver" (diakrivnomai , diakrinomai ) means "to decide, contend, be divided within oneself, be at odds with oneself, stagger, waver, doubt." Lard (148) takes it in the most neutral sense, that Abraham simply did not "decide" for unbelief. Moo gives the word a very negative connotation here, saying it "is not a passing hesitation but a more deep-seated and permanent attitude of distrust" (I:290). Either way, Abraham's faith never gave way to unbelief. This is not to deny that he sometimes had to struggle with his faith, but a struggling faith is not the same as unbelief.

That Abraham "was strengthened in his faith" does not mean that he was strengthened in his body by his faith (contra Sanday and Headlam, 115). It simply means he was strengthened with reference to his faith; his faith itself was strengthened. How was it strengthened? Up to the time of Sarah's actual pregnancy and Isaac's birth (Gen 21:1-2), the only thing he had as a basis for his faith was the bare promise of God, which the Lord kept graciously renewing to him. But the repetition of the promise was enough; he continued to walk by faith, not by sight. "Abraham had nothing going for him except the promise of God. But for the man of faith that was enough" (Morris, 212).

What follows in the rest of v. 20 and in v. 21 is an excellent two-part summary of the essence of Abraham's justifying faith, and it presents a pattern that all believers can and must follow. The first aspect of Abraham's faith was that he gave glory to God . . . . The "glory" of God is his collective greatness, his total perfection, his manifested majesty (see 1:21). It cannot be increased; it can only be acknowledged and honored. We "give" glory to God by honoring him and by calling attention to everything that makes him great. The very essence of justifying faith is that it gives glory to God, since it is faith in God and in what he has done and promises to do, rather than a reliance upon ourselves and what we are able to achieve. Faith by its very nature puts ourselves in the background and turns the spotlight upon God.

4:21 This verse sets forth the second aspect of Abraham's faith: being fully persuaded that God had power to do what he had promised. The verb means "to be fully persuaded, fully convinced, fully assured." Toward what was this total confidence directed? Nothing less than the promises of God . Everything rested on whether or not God could keep his promises; Abraham believed that he could. He believed in the promises because he believed in the power, the "wonder-working power" of God, the power that is able to raise the dead and create from nothing (4:17).

Stott rightly points out that trusting in a person's promises requires believing he has not only the power to keep them, but also the will to do so. I.e., "behind all promises lies the character of the person who makes them" (134). Though it is not explicitly stated in this verse, it is implied that Abraham was fully persuaded not only that God could keep his promises because of his power, but also that he would keep them because of his faithfulness.

The essence of justifying faith still follows the pattern of Abraham. God promises to save us by his grace through the work of Jesus Christ. We are called on to trust completely in this promise, believing in the loving intention of God and the forgiving power of the cross. This is not easy to do, just as it is not easy for a drowning person to relax and let a lifeguard hold on to him and pull him to shore. Instinctively the drowning person wants to grab and hold on, while thrashing and kicking and straining; but this only hinders and may even thwart the attempt to save him. If he really wants to be saved, he must relax and trust himself to the expertise and ability of the lifeguard. Likewise if we want to be saved, we must truly believe in God's saving grace, which requires us to let go of our works and to rest in the certainty of his promises. Such faith enables us to stop anxiously examining our personal "workometer" in order to make guesses as to our salvation status. It enables us instead simply to fix our eyes upon Jesus, the author and perfecter of our faith (Heb 12:2).

4:22 This is why "it was credited to him as righteousness." Most of the verses in this section have explored the meaning of Gen 15:6a, "Abraham believed God." Having shown us in stunning fashion the main aspects of the patriarch's faith, Paul here closes this section by simply quoting Gen 15:6b again: "It was credited to him as righteousness."

The words "This is why" indicate that there is a cause-and-effect relation between the two parts of Gen 15:6. Because Abraham's faith was this kind of faith, he was fully justified before God. As Murray says, "The grandeur of Abraham's faith makes all the more apparent why it was imputed for righteousness" (I:152).

F. THOSE WHO BELIEVE LIKE ABRAHAM

ARE JUSTIFIED LIKE ABRAHAM (4:23-25)

4:23-24 The heading over this main section (ch. 4) calls Abraham the "paradigm of grace." Throughout the entire chapter we have been applying his example to all believers who follow him and especially to Christians today. In this last brief section of the chapter we see that such a parallel is intended. God wants us to know that those who believe like Abraham are justified like Abraham. In fact, says Paul, the key words in Gen 15:6 were included in the Bible specifically for our sakes. The words "it was credited to him" were written not for him alone, but also for us . . . . The whole account of Abraham and the record of his strong faith were written not just to honor him but to benefit us believers today.

"Not for him alone" suggests that it is appropriate for such a great man to be honored. It is fitting that he should live on in the memories of his children, both physical and spiritual, and that his life of faith should be held up as an example worthy of praise.

But we must not forget its intended application to our lives today. Indeed, the NT tells us that everything recorded in the OT, including good and bad behavior, has been recorded for our sakes, for us to learn both what pleases God and what angers him. (See 15:4; 1 Cor 9:10; 10:11; 2 Tim 3:16.) The example of Abraham is special, though, because it illuminates so clearly the essence of grace, the heart of which is justification by faith. The key words of Gen 15:6, "it was credited to him as righteousness," mean simply that he was justified - by his faith. This sets the pattern for those today to whom God will credit righteousness , i.e., whom God will justify. And of whom is this blessed category comprised? . . . us who believe in him who raised Jesus our Lord from the dead . . . .

The reference to crediting righteousness (i.e., justifying) has a future ring to it. Paul says literally that believers are "about to be" credited as righteous. Some see this as pointing ahead to the final judgment (Morris, 214; Schlatter, 117), where God will once and for all declare us righteous through the blood of Christ. Another possibility is that "about to be" points to what was in the future from the perspective of Abraham himself. In any case there is no reason to take this as implying that believers are not yet justified. Paul in other places makes it clear that our justification is a past event (4:7; 5:1; 1 Cor 6:11; Titus 3:7) and a present reality (3:24; 5:9). Indeed, the very example of Abraham confirms this: "it was credited" is past tense (4:3, 9-10, 22).

The act of faith is here called believing "upon" (ejpiv , epi ), which is not just bare intellectual assent to facts but also a surrender of the will and a commitment of the self to the person who is the object of faith, in this case God the Father. In the context of salvation Jesus is usually named as the object of faith (e.g., John 3:16; Acts 11:17; 16:31; Rom 3:22; Gal 2:16; 3:26), but not exclusively so (see Acts 16:34; Rom 4:5; Col 2:12). Here the focus is on faith in God the Father because of the prominence of the theme of resurrection from the dead (4:17, 19), and because Scripture predominantly describes the resurrection of Jesus as the work of the Father.

It is clear that justifying faith must include faith in the resurrection of Jesus from the dead (10:9), in addition to faith in the atoning power of his death (3:25). Abraham's faith is most appropriately paradigmatic for the former, since it was truly a faith that God is able to raise the dead (4:17, 19). Our faith is no different, except we now know that this holy resurrection power is ultimately displayed in the raising of Jesus (Eph 1:18-20; Col 2:12). In this light it is significant that the final fulfilment of God's promise to Abraham was when he raised Jesus from the dead (Acts 13:32-34).

4:25 Paul fittingly closes this chapter with a brief summary of the gospel facts that make salvation by grace possible and that are at the very heart of justifying faith: the death and resurrection of Jesus (see 1 Cor 15:1-4): He was delivered over to death for our sins and was raised to life for our justification. The words "to death" are not in the Greek text, but this is no doubt the meaning. The term for "delivered over" is paradivdwmi (paradidômi ), the same word used for God's act of delivering rebellious sinners over to the consequences of their sins in 1:24, 26, 28. Here the reference is to the One who was delivered over to the cross in their place, and ours. The One who so delivered him is the Father (Acts 2:23; Rom 8:32; see Rom 3:25).

He was "raised to life" refers to the resurrection of Jesus ("to life" is not in the original). The word for justification is the noun dikaivwsi" (dikaiôsis ), used only here and in 5:18. Usually the verb dikaiovw (dikaioô , "to justify") is used. Either way the concept is equivalent both to the expression "crediting of righteousness" (used throughout the chapter) and to the terminology of forgiveness (4:7-8).

The most difficult problem of interpretation in this verse comes from the double use of the preposition "for" (diav , dia ). The concept is causal: "on account of, because of" (see NASB). The problem is whether the object of each of these two uses of dia is the cause or the effect of the action it modifies. If it is the cause, the phrase is said to be retrospective, or looking to the past. This seems to be the most natural way to understand the first clause: he was delivered up as the result of our sins. Our sins are the cause, and his death is the effect. But if the object of dia is the effect, the phrase is said to be prospective, or looking to the future. This seems most natural for the second clause: he was raised up in order to bring about our justification. His resurrection is the cause; our justification is the effect.

The reason this is problematic is that it seems Paul would not use dia here in parallel clauses in such different senses. Though some interpret him thus (Moo, I:297; Hendriksen, I:161), other commentators argue for consistency and interpret both uses of dia in the same way. Moule (98) and Schlatter (118) say both uses are retrospective. This would require us to say that in some way the resurrection was the result of our justification, as the cross was the result of our sins. On the other hand Murray (I:155) says both are prospective. This would require us to say that Jesus' death was the cause of something relating to our sins, such as their covering or atonement.

In considering all these possibilities, the weakest concept is the idea that somehow Jesus was raised because we had already been justified, or that his resurrection was somehow the result of our justification. When we rule this idea out, that leaves us with just two options: either dia means different things in the two clauses, or both clauses have a prospective reference.

Though it is most natural to say that Jesus was delivered up on account of the fact of our sins (retrospective), it also makes sense to say that he was delivered up because of the need to atone for our sins (prospective). I do not know how to choose between these two meanings here; perhaps both are intended.

Regarding the second clause, to say that it is prospective is the better choice; but this still leaves us with the question, in what way does the resurrection of Jesus bring about our justification? It is much easier to see how Jesus died for our justification, but here Paul says he was raised for it. What does this mean?

Bruce (119) says Jesus was raised "to guarantee" our justification. But in what sense would this be the case? One possibility is that his resurrection demonstrates the validity of his claims and proves that the apostolic teaching about the meaning of the cross is true. Anyone could make lofty claims about his impending death (see Mark 10:45; John 12:32); but if his dead body turned to dust in his grave, we would be inclined to disregard his claims. But in the case of Jesus his resurrection confirms his claims and guarantees the justifying power of his blood; thus we know that our faith in his blood is not in vain. This is the faith that justifies, and because of his resurrection we have a firm basis for it. As Murray says, "Only as the living Lord can he be the object of faith" (I:156).

This is similar to Hendriksen's suggestion (I:161) that Jesus was raised in order to assure us that in God's sight we are indeed justified. "The Father, by raising Jesus from the dead, assures us that the atoning sacrifice has been accepted; hence, our sins are forgiven."

One other possibility is that Jesus' resurrection brings about our justification by enabling him to complete the full process of atonement. According to the OT pattern, the High Priest not only offered the sacrifice but also sprinkled its blood on the altar in the Most Holy Place (Lev 16). Likewise, to accomplish our justification, Jesus our Great High Priest not only had to offer himself as a sacrifice by shedding his blood on the cross; he also had to enter heaven itself "once for all by his own blood," and "appear for us in God's presence" (Heb 9:12, 24; see Heb 6:19-20; 10:19-22). Therefore it was necessary for him to be raised from the dead so that he could ascend bodily into heaven and complete the work of atonement on which our justification is based. (See Lard, 151; MP, 330.)

McGarvey: Rom 4:10

How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision [Do the words of David apply only to the Jews, the circumcised, or do they likewise apply also to the Gentiles, the uncircumcised? Surely they apply to the uncircumcised, for they describe the blessing which Abraham enjoyed before his circumcision. Of what use, then, was circumcision, and why did Abraham receive it?]:

McGarvey: Rom 4:11

and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them ;

McGarvey: Rom 4:12

and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision . [Now, circumcision was not given to Abraham to justify him, but as a seal, or token, that he had obtained righteousness by faith. Moreover, it was given to him that he might become the father of all believing Gentiles, God having agreed to make him the head or spiritual father of all those saved by Christ on condition of his being circumcised, and Abraham having been circumcised in order to obtain this exalted honor, and thirdly, that he might be the spiritual father of those who are not only circumcised like him, but walk in the steps of that faith of his of which circumcision was the seal. Thus circumcision was the seal that God had made Abraham the father of all who believe in God, and are justified by their belief, whether they belong to the Jews, who, in the earlier ages, had the better opportunity to believe, or to the Gentiles, who had that better opportunity in these latter ages.]

McGarvey: Rom 4:13

For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith . [In this third division of his argument Paul shows that Abraham did not obtain the promise of heirship for himself and his seed through the agency of the law, but by reason of the righteousness reckoned to him because of his faith. Many promises were given to Abraham (Gen 12:7 ; Gen 13:14-15 ; Gen 15:13 ; Gen 17:8 ; Gen 22:17), and Paul sums them all up in the phrase, "that he should be heir of the world." This phrase has been variously explained, but it obviously means that Abraham should inherit the world as his spiritual children, and that his children should inherit it also as their spiritual family or household. The heirship of Abraham in no way conflicts with that of Christ or God. Comp. Rom 8:17]

McGarvey: Rom 4:14

For if they that are of the law are heirs, faith is made void, and the promise is made of none effect :

McGarvey: Rom 4:15

for the law worketh wrath; but where there is no law, neither is there transgression . [Abraham had, by reason of his human nature, to be justified by his faith. If justification had to be earned, and men had to seek it by the works of the law, then faith -- all the things which we hope for and believe in -- would be made void.]

McGarvey: Rom 4:16

For this cause it is of faith, that it may be according to grace; to the end that the promise may 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

McGarvey: Rom 4:17

(as it is written [Gen 17:5], A father of many nations have I made thee) before him whom ye believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were .

McGarvey: Rom 4:18

Who in hope believe against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be . [Now, since a righteousness of law is unattainable by men, the inheritance was bestowed because of a righteousness of faith, that it might be a free gift, and that all the promises concerning it might be sure, to the entire household. Not only to that division of Abraham's spiritual children who are under the law (believing Jews), but also to that part who are only his children by reason of a like faith with him (believing Gentiles), for Abraham is the father of all believers, whether Jews or Gentiles; as it is written, "A father of many nations have I made thee." And Abraham was such a spiritual father in the estimate of God, who, in his omnipotence and omniscience, gives life to the dead (and, from a child-bearing standpoint, Abraham and Sarah were as good as dead), and speaks of unborn and as yet non-existent children as though they already had being. And God spoke thus to the man who, when nature withheld all reason to hope, still hoped for the purpose of obtaining from God the fulfillment of the promise that he should be the father of many nations, according to God's gracious assurance, when he bade Abraham look upon the stars, and said, "So shall thy seed be." The word "made," in Rom 4:17 ; means to constitute or appoint. "This word," says Shedd, "denotes that the paternity spoken of was the result of a special arrangement or economy. It would not be used to denote the merely physical connection between father and son." Such a word is to be expected, for the promise was that Abraham was to be a spiritual, not a fleshly, father of many nations. Again, it is fittingly said that Abraham was such in God's sight, for it was God, and not man, who thus anticipated the future. Though Abraham and Sarah were long past the age of child-bearing, and though it was to be many centuries before Abraham would have spiritual children, begotten of the gospel among the Gentiles, yet God spoke of him as the father of many nations; foreknowing his own power and foreseeing his own workings, God meant both to make him a father in the near future, and to give him a spiritual seed among the Gentiles in the remote future.]

McGarvey: Rom 4:19

And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb ;

McGarvey: Rom 4:20

yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God ,

McGarvey: Rom 4:21

and being fully assured that what he had promised, he was able also to perform . [This paragraph explains the clause in verse 18, which sets forth how Abraham "in hope believed against hope." God promised Abraham a son, and though nature told him that it was now impossible for him to have a son, by reason of his own age, and the age of his wife, yet Abraham believed that (the promise of) God was more potent than (the laws of) nature, and in this belief he waxed strong, and glorified God above nature, being fully assured that God was able to perform all that he promised.]

McGarvey: Rom 4:22

Wherefore also it was reckoned unto him for righteousness . [Abraham, like all others, could not honor God by rendering perfect obedience to his will, but he could honor him by being fully persuaded that he would keep his word, though to do so might seemingly involve an impossibility. It was this act of honoring God by belief which was reckoned unto Abraham for righteousness. Faith still thus honors God when it trusts that God can love a sinner and save him notwithstanding his lost condition. "The sinner," says Hodge, "honors God, in trusting his grace, as much as Abraham did in trusting his power."]

McGarvey: Rom 4:23

Now it was not written for his sake alone, that it was reckoned unto him ;

McGarvey: Rom 4:24

but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead ,

McGarvey: Rom 4:25

who was delivered up for our trespasses, and was raised for our justification . [Now, Moses, when he recorded the fact that Abraham was accounted righteous for his faith, did not do so for the sole purpose of giving Abraham the honor due him, but he also recorded the fact for our sakes also, unto whom a like righteousness shall be reckoned because we believe on God the Father that raised Jesus our Lord from the dead, even Jesus who was delivered up to die for our sins, and raised from the dead for our justification. This paragraph shows that our belief is very similar to that of Abraham. If Abraham believed that God could accomplish seemingly impossible things concerning his son Isaac, so we likewise believe that God accomplished, and will accomplish, seemingly impossible things through Jesus, who, according to the flesh, was also a son of Abraham. In both cases it is no mere abstract belief in God, but a concrete belief as to certain facts accomplished and to be accomplished by God. In Rom 4:25 Paul presents the twofold nature of Christ's propitiatory work, for he was both sacrifice and priest. He offered himself and was delivered up as a sacrifice for our sins, and he was raised from the dead and ascended to heaven that he might, as High Priest, present his blood before the face of God in a heavenly sanctuary for our justification, thus completing his high-priestly duties or offices -- Heb 9:11-28]

Commentary -- Other

Evidence: Rom 4:20

There is a wise saying: " If it sounds too good to be true, it probably is." That is solid advice when you are dealing with sinful mankind. But the promises of God—of forgiveness of sin, of peace with God through trusting in the Savior, of a new heaven and a new earth—come from a faithful Creator, and there is no greater insult to God than not to believe His promises.

Introduction / Outline

Robertson: Romans (Book Introduction)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Book Introduction)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Outline)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Book Introduction)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 4 (Chapter Introduction)

Overview

Rom 4:1, Abraham’s faith was imputed to him for righteousness; Rom 4:10, before he was circumcised; Rom 4:13, By faith only he and his seed received the promise; Rom 4:16, Abraham is the father of all that believe; Rom 4:24, Our faith also shall be imputed to us for righteousness.

Poole: Romans 4 (Chapter Introduction)

CHAPTER 4

MHCC: Romans (Book Introduction)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 4 (Chapter Introduction)

(Rom 4:1-12) The doctrine of justification by faith is shown by the case of Abraham.

(Rom 4:13-22) He received the promise through the righteousness of faith.

(Rom 4:23-25) And we are justified in the same way of believing.

Matthew Henry: Romans (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 4 (Chapter Introduction)

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 à pari - from an equal case, as they say, but à 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.

Barclay: Romans (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 4 (Chapter Introduction)

The Faith Which Takes God At His Word (Rom_4:1-8)

The Father Of The Faithful (Rom_4:9-12)

All Is Of Grace (Rom_4:13-17)

Believing In The God Who Makes The Impossible Possible (Rom_4:18-25)

Constable: Romans (Book Introduction)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Outline)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

1. The folly of judging one another 14:1-12

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

Bibliography

Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881.

Allen, Kenneth W. "Justification by Faith." Bibliotheca Sacra 135:538 (April-June 1978):109-16.

Auden, W. H. For the Time Being. London: Faber and Faber, 1958.

Baker, Bruce A. "Romans 1:18-21 and Presuppositional Apologetics." Bibliotheca Sacra 155:619 (July-September 1998):280-98.

Barclay, William. The Letter to the Romans. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1957.

Barrett, C. K. A Commentary on the Epistle to the Romans. Harper's New Testament Commentary series. New York: Harper & Row Publishers, 1957.

Battle, John A., Jr. "Paul's Use of the Old Testament in Romans 9:25-26." Grace Theological Journal 2 (1981):115-29.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Baylis, Robert H. Romans: a letter to non-conformists. Downers Grove: InterVarsity Press, 1972.

Beasley-Murray, G. R. Baptism in the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Blauvelt, Livingston, Jr. "Does the Bible Teach Lordship Salvation?" Bibliotheca Sacra 143:569 (January-March 1986):37-45.

Blue, J. Ronald. "Untold Billions: Are They Really Lost?" Bibliotheca Sacra 138:552 (October-December 1981):338-50.

Bock, Darrell L. "The Reign of the Lord Christ." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 37-67. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Bruce, Frederick F. The Letter of Paul to the Romans. Tyndale New Testament Commentary series. Revised ed. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1985.

Burns, J. Lanier. "The Future of Ethnic Israel in Romans 11." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 188-229. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Calvin, John. The Epistles of Paul the Apostle to the Romans and to the Thessalonians. Translated by Ross Mackenzie. Edited by David W. Torrance and Thomas F. Torrance. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

_____. Institutes of the Christian Religion. 2 vols. Library of Christian Classics series. Edited by John T. McNeill. Translated by Ford Lewis Battles. Reprint ed. Philadelphia: Westminster Press, 1960.

Chafer, Lewis Sperry. "For Whom Did Christ Die?" Bibliotheca Sacra 137:548 (October-December 1980):310-26. Reprinted from January 1948 issue.

_____. Grace. 1922. Reprint ed. Grand Rapids: Zondervan Publishing House, Academie Books, n. d.

_____. Salvation. Philadelphia: Sunday School Times, 1926.

_____. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Coates, C. A. An Outline of the Epistle to the Romans. Kingston-on-Thames: Stow Hill Bible and Tract Depot, n. d..

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Cook, W. Robert. "Biblical Light on the Christian's Civil Responsibility." Bibliotheca Sacra 127:505 (January-March 1970):44-57.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "The Gospel Message." In Walvoord: A Tribute, pp. 201-17. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Conybeare, W. J. and Howson, J. S. The Life and Epistles of St. Paul. New ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Crain, C. Readings on the Epistle to the Romans. New York: Loizeaux Brothers, n. d.

Cranfield, C. E. B. A Critical and Exegetical Commentary on the Epistle to the Romans. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1975, 1998.

Culver, Robert Duncan. "Apostles and the Apostolate in the New Testament." Bibliotheca Sacra 134:534 (April-June 1977):131-43.

Daane, James. The Freedom of God. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1973.

Dalman, G. The Words of Jesus. Edinburgh: T. & T. Clark, 1909.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Daube, David. The New Testament and Rabbinic Judaism. London: Athlone Press, 1956.

Denney, James. "St. Paul's Epistle to the Romans." In The Acts of the Apostles--St. Paul's First Epistle to the Corinthians. Vol. 2 of The Expositor's Greek Testament. 5 vols. Edited by W. Robertson Nicoll. Fourth ed. London: Hodder and Stoughton, 1912.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S. v. "Romans, Epistle to the," by C. W. Emmet.

Dictionary of the Bible. Edited by James Hastings, 1902 ed. S. v. "Romans, Epistle to the," by Archibald Robertson.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dunn, J. D. G. Romans. Word Biblical Commentary series. 2 vols. Dallas: Word, 1988.

Dunnett, Walter M. The Secret of Life, Victory and Service. Moody Manna series. Chicago: Moody Bible Institute, 1961.

English, E. Schuyler. "Was St. Peter Ever in Rome?" Bibliotheca Sacra 124:496 (October-December 1967):314-20.

Fort, John. God's Salvation. New ed. revised. New York: Loizeaux Brothers, n.d.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, 1970.

Geisler, Norman L. "A Premillennial View of Law and Government." Bibliotheca Sacra 142:567 (July-September 1985):250-66.

_____. "The Significance of Christ's Physical Resurrection." Bibliotheca Sacra 146:582 (April-June 1989):148-70.

Glenny, W. Edward. "The Israel Imagery of 1 Peter 2." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 156-87. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "The People of God' in Romans 9:25-26." Bibliotheca Sacra 152:605 (January-March 1995):42-59.

Godet, Frederick L. Commentary on the Epistle to the Romans. Translated by A. Cusin. Revised and edited by Talbot W. Chambers. Classic Commentary Library series. Grand Rapids: Zondervan Publishing House, 1956.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised, and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert Glenn. Salvation is Forever. Chicago: Moody Press, 1973.

Guthrie, Donald. New Testament Introduction. 3 vols. Second ed. London: Tyndale Press, 1966.

Hannah, John D. "The Doctrine of Original Sin in Postrevolutionary America." Bibliotheca Sacra 134:535 (July-September 1977):238-56.

_____. "The Meaning of Saving Faith: Luther's Interpretation of Romans 3:28." Bibliotheca Sacra 140:560 (October-December 1983):322-34.

Harrison, Everett F. "Romans." In Romans-Galatians. Vol. 10 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1976.

Henry, Carl F. H. "Justification: A Doctrine in Crisis." Journal of the Evangelical Theological Society 38:1 (March 1995):57-65.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. 1 vol. ed. Grand Rapids: Zondervan Publishing House, 1961.

Hiebert, D. Edmond. "Presentation and Transformation: An Exposition of Romans 12:1-2." Bibliotheca Sacra 151:603 (July-September 1994):309-24.

_____. "Romans 8:28-29 and the Assurance of the Believer." Bibliotheca Sacra 148:590 (April-June 1991):170-83.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Death/Life Option." Grace Evangelical Society News 6:11 (November 1991):

_____. The Hungry Inherit. Chicago: Moody Press, 1972.

Hoekema, Anthony. The Bible and the Future. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Hopkins, Evan H. The Law of Liberty in the Spiritual Life. Revised ed. Philadelphia: Sunday School Times, 1952.

Howe, Frederic R. "A Review of Birthright, by David C. Needham." Bibliotheca Sacra 141:561 (January-March 1984):68-78.

Howell, Don N., Jr. "The Center of Pauline Theology." Bibliotheca Sacra 151:601 (January-March 1994):50-70.

Hunter, A. M. The Epistle to the Romans. Torch Bible Commentaries series. London: SCM, 1955.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S. v. "Romans, Epistle to the," by Handley Dunelm.

Ironside, Harry A. Sailing With Paul. New York: Loizeaux Brothers, 1946.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961.

Jeremias, Joachim. The Central Message of the New Testament. New York: Scribners, 1965.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnson, S. Lewis, Jr. "Behold the Lamb: The Gospel and Substitutionary Atonement." In The Coming Evangelical Crisis, pp. 119-38. Edited by John H. Armstrong. Chicago: Moody Press, 1996.

_____. "Evidence from Romans 9-11." In A Case for Premillennialism: A New Consensus, pp. 199-223. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "G. C. Berkouwer and the Doctrine of Original Sin." Bibliotheca Sacra 132:528 (October-December 1975):316-26.

_____. "Studies in Romans." Bibliotheca Sacra 128:510 (April-June 1971):120-34; 512 (October-December 1971):327-40; 129:513 (January-March 1972):61-74; 514 (April-June 1972):124-33; 130:517 (January-March 1973):24-34; 518 (April-June 1973):151-63; 519 (July-September 1973):235-49; 520 (October-December 1973):329-37; 131:522 (April-June 1974):163-72.

Kasemann, Ernst. Commentary on Romans. Translated and edited by Geoffrey W. Bromiley. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1980.

Kaye, B. The Argument of Romans with Special Reference to Chapter 6. Austin: Scholars Press, 1979.

Ketcham, Robert T. God's Provision for Normal Christian Living. Chicago: Moody Press, 1960.

Kitchens, Ted G. "Perimeters of Corrective Church Discipline." Bibliotheca Sacra 148:590 (April-June 1991):201-13.

Klein, W. W. "Paul's Use of Kalein: A Proposal." Journal of the Evangelical Theological Society 27 (1984):53-64.

Knight, George W., III. "The Scriptures Were Written for Our Instruction." Journal of the Evangelical Theological Society 39:1 (March 1996):3-13.

Lamp, Jeffrey S. "Paul, the Law, Jews, and Gentiles: A Contextual and Exegetical Reading of Romans 2:12-16." Journal of the Evangelical Theological Society 42:1 (March 1999):37-51.

Lampe, P. "The Roman Christians in Romans 16." In The Romans Debate, pp. 216-230. Revised and expanded ed. Edited by Karl P. Donfried. Peabody, Mass.: Hendrickson Publishers, 1991.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 10: Romans-Corinthians, by J. P. Lange, F. R. Fry, and C. F. Kling. Translated by J. F. Hurst, Daniel W. Poor, and Conway P. Wing.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistle to the Romans. Minneapolis: Augsburg Publishing House, 1961.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1958.

Li, Ping-Kuen Eric. "The Relationship of the Christian to the Law as Expressed in Romans 10:4." Th.M. thesis, Dallas Theological Seminary, 1991.

Liddon, Henry Parry. Explanatory Analysis of St. Paul's Epistle to the Romans. 4th ed. London: Longmans, Green and Co., 1899.

Lightfoot, J. B. Notes on the Epistles of St. Paul. Reprint ed. Winona Lake: Alpha Publications, n. d..

Longacre, Robert E., and Wallis, Wilber B. "Soteriology and Eschatology in Romans." Journal of the Evangelical Theological Society 41:3 (September 1998):367-82.

Lowe, Chuck. "There Is No Condemnation' (Romans 8:1): But Why Not?" Journal of the Evangelical Theological Society 42:2 (June 1999):231-50.

Lowery, David K. "Christ, the End of the Law in Romans 10:4." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 230-47. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "A Theology of Paul's Missionary Epistles." In A Biblical Theology of the New Testament, pp. 243-97. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Lyall, Francis. "Roman Law in the Writings of Paul--Adoption." Journal of Biblical Literature 88 (December 1969):458-66.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

MacDonald, William. The Epistle to the Romans. Oak Park, Il: Emmaus Bible School, 1953.

Malick, David E. "The Condemnation of Homosexuality in Romans 1:26-27." Bibliotheca Sacra 150:599 (July-September 1993):327-40.

Matzat, Don. Christ-Esteem. Eugene: Harvest House Publishers, 1990.

Maurier, Henri. The Other Covenant. New York: Newman Press, 1968.

McBeth, J. P. Exegetical and Practical Commentary on the Epistle to the Romans. New York: Fleming H. Revell Co., 1937.

McClain, Alva J. Romans: The Gospel of God's Grace. Reprint ed. Chicago: Moody Press, 1973.

McGee, J. Vernon. Reasoning through Romans. 2 vols. Los Angeles: Church of the Open Door, n. d..

Mickelsen, A. Berkeley. "The Epistle to the Romans." In Wycliffe Bible Commentary, pp. 1179-1226. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Mitchell, Curtis C. "The Holy Spirit's Intercessory Ministry." Bibliotheca Sacra 139:555 (July-September 1982):230-42.

Moo, Douglas J. The Epistle to the Romans. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996.

_____. Romans 1-8. Wycliffe Exegetical Commentary series. Chicago: Moody Press, 1991.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Mounce, Robert H. Romans. The New American Commentary series. Nashville: Broadman & Holman Publishers, 1995.

Munck, Johannes. Paul and the Salvation of Mankind. Translated by Frank Clarke. Richmond: John Knox Press, 1959.

Murray, John. The Epistle to the Romans. New International Commentary on the New Testament series. 2 vols. in 1. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

Nee, Watchman. The Normal Christian Life. Second British ed. London: Witness and Testimony Publishers, 1958.

Needham, David C. Birthright. Portland: Multnomah Press, 1979.

Newell, William R. Romans Verse by Verse. 1938. Chicago: Moody Press, 1970.

Packer, J. I. "The Way of Salvation." Bibliotheca Sacra 129:515 (July-September 1972):195-205; 516 (October-December 1972):291-306; 130:517 (January-March 1973):3-11; 518 (April-June 1973):110-16.

Pentecost, J. Dwight. Pattern for Maturity. Chicago: Moody Press, 1966.

_____. "The Purpose of the Law." Bibliotheca Sacra 128:511 (July-September 1971):227-33.

_____. Things to Come. Findlay, Oh: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Peterson, Eugene H. The Message: The New Testament in Contemporary English. Colorado Springs: NavPress, 1993.

Phillips, J. B. The New Testament in Modern English. New York: Macmillan Co., 1958.

Pierce, C. A. Conscience in the New Testament. London: SCM Press, 1955.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Pyne, Robert A. "Antinomianism and Dispensationalism." Bibliotheca Sacra 153:610 (April-June 1996):141-54.

_____. "Dependence and Duty: The Spiritual Life in Galatians 5 and Romans 6." In Integrity of Heart, Skillfulness of Hands, pp. 144-56. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Role of the Holy Spirit in Conversion." Bibliotheca Sacra 150:598 (April-June 1993):203-18.

_____. "The Seed,' the Spirit, and the Blessing of Abraham." Bibliotheca Sacra 152:606 (April-June 1995):211-22.

Radmacher, Earl. "First Response to Faith According to the Apostle James' by John F. MacArthur, Jr." Journal of the Evangelical Society 33:1 (March 1990):35-41.

Ramsay, William M. St. Paul the Traveller and the Roman Citizen. Reprint ed. Grand Rapids: Baker Book House, 1960.

Ramm, Bernard. The Witness of the Spirit. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Reid, Marty L. "A Consideration of the Function of Rom 1:8-15 in Light of Greco-Roman Rhetoric." Journal of the Evangelical Theological Society 38:2 (June 1995):181-91.

Richard, Ramesh P. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Ridderbos, H. Paul: An Outline of His Theology. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Ridenour, Fritz. How To Be a Christian Without Being Religious. Glendale: Gospel Light Publications, Regal Books, 1967.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

Russell, Walter B., III. "An Alternative Suggestion for the Purpose of Romans." Bibliotheca Sacra 145:578 (April-June 1988):174-84.

_____. "Insights from Postmodernism's Emphasis on Interpretive Communities in the Interpretation of Romans 7." Journal of the Evangelical Theological Society 37:4 (December 1994):511-27.

Ryrie, Charles Caldwell. Balancing the Christian Life. Chicago: Moody Press, 1969.

_____. Basic Theology. Wheaton: Scripture Press Publications, Victor Books, 1986.

_____. "The Christian and Civil Disobedience." Bibliotheca Sacra 127:506 (April-June 1970):153-62.

_____. "Contrasting Views on Sanctification." In Walvoord: A Tribute, pp. 189-200. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

_____. The Grace of God. Chicago: Moody Press, 1963.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

_____. What You Should Know about Social Responsibility. Current Christian Issues series. Chicago: Moody Press, 1982.

_____. You Mean the Bible Teaches That . . . Chicago: Moody Press, 1974.

Sanday, William, and Headlam, Arthur, C. A Critical and Exegetical Commentary on the Epistle to the Romans. International Critical Commentary series. 5th ed. Edinburgh: T. & T. Clark, 1902.

Sarles, Ken. L. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145-577 (January-March 1988):57-82.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

_____. "Sinners' Who Are Forgiven or Saints' Who Sin?" Bibliotheca Sacra 152:608 (October-December 1995):400-12.

Schaeffer, Francis A. Death in the City. Chicago: Inter-Varsity Press, 1969.

Schreiner, Thomas R. "The Church as the New Israel and the Future of Ethnic Israel." Studia Biblica et Theologica 13:1 (April 1983):17-38.

_____. "Does Romans 9 Teach Individual Election unto Salvation? Some Exegetical and Theological Reflections." Journal of the Evangelical Theological Society 36:1 (March 1993):25-40.

Stifler, James M. The Epistle to the Romans. Chicago: Moody Press, 1960.

Stott, John R. W. Men Made New: An Exposition of Romans 5-8. London: InterVarsity Press, 1966.

Strickland, Wayne G. "Preunderstanding and Daniel Fuller's Law-Gospel Continuum." Bibliotheca Sacra 144:574 (April-June 1987):181-93.

Swindoll, Charles R. "Is the Holy Spirit Transforming You?" Kindred Spirit 18:1 (January-April 1994):4-7.

Taylor, Clyde W. "Christian Citizens." Bibliotheca Sacra 122:487 (July-September 1965):200-14.

Theological Dictionary of the New Testament. S. v. "opsonion," by Hans Wolfgang Heidland, 5 (1967):591-92.

_____. S. v. "soma," by Edward Schweizer, 7 (1971):1024-94.

Thomas, W. H. Griffith, Grace and Power. Reprint ed. Nashville: Thomas Nelson Publishers, 1984.

_____. St. Paul's Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Toussaint, Stanley D. "The Contrast Between the Spiritual Conflict in Romans 7 and Galatians 5." Bibliotheca Sacra 123:492 (October-December 1966):310-14.

Towns, Elmer L. "Martin Luther on Sanctification." Bibliotheca Sacra 125:502 (April-June 1969):115-22.

Tozer, A. W. "Total Commitment." Decision 4:8 (August 1963):4.

Trench, Richard C. Synonyms of the New Testament. Ninth ed. London: James Clarke & Co., 1961.

Ukleja, P. Michael. "Homosexuality in the New Testament." Bibliotheca Sacra 140:560 (October-December 1983):350-58.

Van den Doel, Anthonie. "Submission in the New Testament." Brethren Life and Thought 31:2 (Spring 1986):121-25.

Vine, W. E. The Epistle to the Romans. Revised ed. Grand Rapids: Zondervan Publishing House, 1957.

Vos, Gerhardus. The Pauline Eschatology. Princeton: By the author, 1930.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. Revised ed. Findlay, Oh.: Dunham Publishing Co., 1963.

Warfield, Benjamin B. The Plan of Salvation. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n. d..

Way, Arthur S. The Letters of St. Paul and Hebrews. Reprint. ed. Chicago: Moody Press, 1950.

Wedderburn, A. J. M. "Some Observations on Paul's Use of the Phrases In Christ' and With Christ'." Journal for the Study of the New Testament 25 (October 1985):83-97.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton, Il.: Victor Books, Scripture Press, 1989.

Wilkin, Robert N. "Assurance by Inner Witness?" Grace Evangelical Society News 8:2 (March-April 1993):2-3.

_____. "Obedience to the Faith: Romans 1:5." Grace in Focus 10:6 (November-December 1995):2-4.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra 128:509 (January-March 1971):62-67.

Witmer, John A. "The Man with Two Countries." Bibliotheca Sacra 133:532 (October-December 1976):338-49.

_____. "Romans." In Bible Knowledge Commentary: New Testament, pp. 435-503. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Wright, N. T. The Climax of the Covenant. Edinburgh: T. & T. Clark, 1991.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

_____. Word Studies in the Greek New Testament. 4 vols. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

Zuck, Roy B. "Cheap Grace?" Kindred Spirit 13:2 (Summer 1989):4-7.

_____. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Copyright 2003 by Thomas L. Constable

Haydock: Romans (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

====================

Gill: Romans (Book Introduction)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 4 (Chapter Introduction)

INTRODUCTION TO ROMANS 4

The apostle having, in the preceding chapters, proved that there is no justification before God by the works of the law, partly from the depraved state and condition that all men are in by nature, both Jews and Gentiles; and partly from the nature of the law itself, which discovers sin, arraigns men for it, and convicts of it, and pronounces guilty before God for it; as also by showing, that it is by another righteousness, which he describes, that men are justified in the sight of God; proceeds in this to confirm the same by an example; and that which he pitches upon is the most appropriate and pertinent he could have thought of, namely, that of Abraham, the father of the Jews, Rom 4:1, for in whatsoever way he was justified, his sons surely could not imagine but it must be the right way, nor should they seek another: now that Abraham was not justified by works, he proves Rom 4:2, from an absurdity following upon it, that he would have just reason to glory; whereas no man ought to glory before God, but only in the Lord: and by a passage of Scripture, Rom 4:3, to which he appeals, he makes it clearly appear that he was justified by faith, for that says, his faith was counted for righteousness. This case of accounting anything to another for righteousness, is illustrated by two sorts of persons, who have different things accounted to them, and in a different manner; to the worker, the reward is reckoned of debt, and not of grace, Rom 4:4, but to the believer that works not, his faith, as Abraham's was, is counted for righteousness; whence it follows, that not the worker is justified by his works, but the believer by the righteousness of faith; and this is confirmed by a testimony of David in Psa 32:1, by which the apostle proves the imputation of righteousness without works, in which the happiness of men consists, Rom 4:6, and shows, that this happiness does not belong to circumcised persons only, but to the uncircumcised also; and therefore is not by circumcision, but by faith, Rom 4:9, and which he proves by observing the time when faith was reckoned to Abraham for righteousness; not when he was circumcised, but before, Rom 4:10, the use of which circumcision to him was to assure him, that he should be the father of uncircumcised Gentiles that believed, to whom righteousness should be imputed, as to him when he was uncircumcised, Rom 4:11, who are described by their imitation of his faith, which he had, and exercised before his circumcision, Rom 4:12. And this leads on to a fresh argument, proving justification to be by faith, and not by the works of the law, since the promise made to Abraham, and his seed, was not through the law, but the righteousness of faith; and consequently both his and their justification were not by the one, but by the other, Rom 4:13, or, if otherwise, both the faithfulness of God, and the faith of his people, would be void, and the promise of grace of no effect, Rom 4:14. And this is still further argued from the effect of the law working wrath, which, if justification was by it, it would never do, Rom 4:15. The wisdom and goodness of God in giving faith, and not works, a concern in justification, are observed, Rom 4:16, whereby it appears to be of free grace, faith only being a recipient, and what gives all the glory to God; and also the promise of eternal life through justification by free grace becomes sure to all the spiritual seed; who are distributed into two sorts, the believing Jews under the legal dispensation, and the believing Gentiles, under the Gospel dispensation; of both which Abraham was father; which is confirmed by a testimony out of Gen 17:4, whose faith is described by the object of it, the omnipotent God that quickens the dead, and calls things that are not, as though they were, Rom 4:17, and by the nature of it, Rom 4:18, believing in hope against hope, resting on the promise of God; and by the strength of it, being not at all weakened by considering, either his own case, or that of his wife's, Rom 4:19, and was so far from being staggered through unbelief at these things, that it was strong in exercise, thereby glorifying God, the object of it, Rom 4:20, nay, it rose up to a plerophory, a full assurance, Rom 4:21, being built upon the power of a promising God; hence, as before observed, his faith was reckoned to him for righteousness, Rom 4:22, And now in the same way that he was justified, all his children, his spiritual seed, are justified, whether they be Jews or Gentiles; for what is said concerning the imputation of the righteousness of faith to him, does not concern him only, Rom 4:23, but all true believers also; whose faith is described by the object of it, him that raised up Christ from the dead, that is, God the Father, Rom 4:24, who is supposed hereby to have been dead, and is represented as the Lord and Saviour of his people; and of whom a further account is given, Rom 4:25, as being delivered into the hands of men, of justice, and of death, for the sins of his people, which he took upon him, and bore, and made satisfaction for, and as being raised again for their justification; so that this is a benefit owing not to the works of men, but to what Christ has done and suffered in the room and stead of his people; which is what the apostle meant to bring this point unto; the blessed effects and consequences of which he relates in the next chapter.

College: Romans (Book Introduction)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

Hübner, Hans. "a[timo"." In Exegetical Dictionary of the New Testamen t, ed. Horst Balz & Gerhard Schneider, I:177. Grand Rapids: Eerdmans, 1990.

Keil, C.F. and F. Delitzsch. The Pentateuch . Trans. by James Martin. Vol. 1 of Commentary on the Old Testament in Ten Volumes. Grand Rapids: Eerdmans, 1981.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Trans. & ed. Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964-1976.

Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

Lampe, Peter. "The Roman Christians of Romans 16 ." RomDeb , 216-230.

Lewis, C.S. The Four Loves . London: Geoffrey Bles, 1960.

Michaelis, W. "mavcaira." TDNT . IV:524-527.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "zevw, zestov"." TDNT . II:875-877.

Pentecost, J. Dwight. Things To Come . Findlay, OH: Dunham, 1958.

Pinnock, Clark H. "From Augustine to Arminius: A Pilgrimage in Theology." In The Grace of God, the Will of Man: A Case for Arminianism , ed. Clark H. Pinnock, pp. 15-30. Grand Rapids: Zondervan, 1989.

Piper, John. The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 . 2nd ed. Grand Rapids: Baker, 1993.

Reicke, Bo. "proi?sthmi." TDNT . VI:700-703.

Schreiner, Thomas R. "Does Romans 9 Teach Individual Election unto Salvation?" In vol. 1 of The Grace of God, the Bondage of the Will , ed. Thomas R. Schreiner and Bruce A. Ware, pp. 89-106. Grand Rapids: Baker, 1995.

Schüssler Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins . New York: Crossroad, 1987.

Shank, Robert. Elect in the Son: A Study of the Doctrine of Election . Springfield, MO: Westcott Publishers, 1970.

Sherlock, William. A Discourse Concerning the Divine Providence . Pittsburgh: J.L. Read, 1848.

Spencer, Aida B. Beyond the Curse : Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Spicq, Ceslas. Theological Lexicon of the New Testament . 3 vol. Trans. James D. Ernest. Peabody, MA: Hendrickson, 1994.

Stählin, Gustav. " [etc.]." TDNT . IX:113-171.

. "skavndalon, skandalivzw." TDNT . VII:339-358.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Walters, James. "' Phoebe ' and 'Junia(s)' - Rom. 16:1-2, 7." In Vol. 1 of Essays on Women in Earliest Christianity , ed. Carroll D. Osburn, pp. 167-190. Joplin, MO: College Press, 1993.

Weiss, K. "fevrw [etc.]." TDNT . IX:56-87.

Wright, N.T. The Climax of the Covenant: Christ and the Law in Pauline Theology . Minneapolis: Fortress Press, 1993.

. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

-College Press New Testament Commentary: with the NIV

College: Romans (Outline)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

-College Press New Testament Commentary: with the NIV