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Romans 4 |
King James Version
Author: Youssef Rank: Bishop Posted on: 2023-01-25
The fifth main question that Paul addresses is: Does the gospel agree with the teaching of the Old Testament? The answer to this question was of extraordinary importance to the Jews. Therefore, the apostle now demonstrates that there is complete agreement between the New Testament and the Old Testament. Justification has always been by faith.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Romans 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
Paul supports his claim by citing two of the greatest men in Jewish history: Abraham and David. God made a wonderful covenant with each of these men. One lived many centuries before the giving of the law, and the other several centuries after. One was justified before he was circumcised, and the other after.
Let us first consider "Abraham," whom all Jews can call their forefather. What was his experience "according to the flesh"? [1] What did he find out about how one is justified?
Footnote [1] Or the experience of "Abraham, our forefather according to the flesh."
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In the fourth chapter the apostle wants to affirm what he had stated in the preceding chapter, that man is justified by faith, not by the works of the law. He gives as an example the justification of Abraham. The apostle asks this question, meaning did Abraham realize his spiritual life, and did he obtain justification by his own natural powers and works of the flesh without assistance from God's grace? The words "according to the flesh" mean according to works, because works are accomplished by the flesh. So, did Abraham obtain justification as a result of works not as a result of his faith? We can pose the question more generally, "Can man be justified by faith or by the works of the law?" The apostle here was speaking about the conditions required for justification, and was addressing the Jews who believed that the works of the law are the sole condition for justification.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
After showing that no one can be justified before God by the works of the law, Paul goes on to say that Abraham could not merit anything according to the flesh either. In saying “the flesh,” Paul meant circumcision, because Abraham sought nothing on the basis of his circumcision. For he was already justified before he was circumcised. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:2 For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
"If Abraham was justified by works," then he would have had reason to boast. He could have patted himself on the back for earning a righteous standing "before God." But that is impossible in every respect. No one will ever be able to boast before God [Eph 2:9]. There is not the slightest indication in Scripture that Abraham had any reason to boast about being justified by works.
However, one might argue: "Doesn't [Jas 2:21] say that Abraham was justified by works?" Yes, it does, but the meaning is quite different. Abraham was justified by faith in [Gen 15:6] when he believed God's promise regarding a countless offspring. It was only over thirty years later that he was justified by his works when he was willing to offer Isaac to God as a burnt offering [Gen 22]. This act of obedience was the proof of the genuineness of his faith. It was an outward evidence that he had indeed been justified by faith.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
However, the apostle Paul answers his own question, indicating that Abraham did not obtain his justification by his works, for if Abraham had been judged by his contemporary men as righteous due to his good works, then he had something to boast of before those imperfect people, but his works did not give him the right to boast before God. in other words, people judge a person as righteous and good because of his apparent good conduct before them, but what causes admiration and praise by people is nothing compared by God's perfection and holiness. Therefore, what may give us a cause to boast before people, may not give us cause to boast before God.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
For someone to be justified by faith if he had no works was unusual. But for one who had plenty of good works to delight in being justified not by works but by faith—that was something to cause amazement. It put the power of faith in a new light. What Paul is saying here is not plain, and so it is necessary to make it clearer. There are two kinds of boasting—one of works and one of faith…. Paul’s great strength is particularly displayed in this, that he turns the objection around and shows that what seemed to favor the idea of salvation by works (viz., boasting) belonged much more truly to salvation by faith. For the man who boasts in his works is boasting about himself, but the man who finds his honor in having faith in God has a much better reason for boasting, because he is boasting about God, not about himself. … To abstain from stealing or murder is a minor accomplishment compared to believing that God can do the impossible…. The believer boasts not only because he sincerely loves God but also because he has received great honor and love from him.
What can we say to those who insist that Abraham was justified by works because he was ready to sacrifice his son Isaac on the altar? Abraham was already an old man when God promised him that he would have a son and that his descendants would be as countless as the stars of the sky. Abraham piously believed that all things are possible with God and so exercised this faith. God reckoned him to be righteous on this account and gave Abraham a reward worthy of such a godly mind, viz., the forgiveness of his previous sins…. So even if Abraham was also justified by his willingness to sacrifice Isaac, this must be regarded as an evident demonstration of a faith which was already very strong. .
Since Abraham without the law obtained glory not by the works of the law (as if he could fulfill the law in his own strength), since the law had not yet been given, the glory belongs to God, not to him. For he was justified not by his own merit, as if by works, but by the grace of God through faith.
This is a rhetorical argument. For Abraham indeed does have glory before God, but because of the faith by which he was justified, because nobody is justified by the works of the law in a way which would give him glory before God. And because those who keep the law are still being justified, Paul adds: “If Abraham was justified by works, he has something to boast about, but not before God.” Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Romans 4:3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
"What does the Scripture say" about Abraham's justification? It says, "He believed the Lord, and He credited it to him as righteousness" [Gen 15:6]. God revealed Himself to Abraham and promised him countless descendants. The patriarch believed in the Lord, and God credited "righteousness" to his account. In other words, Abraham was justified by faith. It was very simple. Works had no part in it. They are not even mentioned.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle supported his view by the statement about the justification of Abraham in the Book of Genesis, that he (Abraham) believed in the Lord, and the Lord accounted it to him for righteousness [Gen 15:6]. So Abraham was justified by faith, and his faith was accounted for him as if he had kept the law and obeyed all God's commandments, so God justified him.
Paul the apostle affirms this teaching (i.e. Abraham's justification by faith not by works) in his Epistle to the Galatians, when he says addressing the Galatians:
"O foolish Galatians! Who has bewitched you that you should not obey the truth ...This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? (meaning having begun by the grace of the Holy Spirit, now you are made perfect by keeping the commandments of the law which you practice in the flesh, not by the renewed heart) ... Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? (i.e. God has given you abundantly the grace of the Holy Spirit, and He works among you supernatural works, is it because you have kept the law, or because you have believed? Undoubtedly, because you have believed) Just as Abraham believed God, and it was accounted to him for righteousness. Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the nations by faith, preached the gospel to Abraham beforehand, saying, 'In you all the nations shall be blessed.' So then those who are of faith are blessed with believing Abraham. For as many as are of the works of the law are under the curse; for it is written, 'Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.' But that no one is justified by the law in the sight of God is evident, for 'The just shall live by faith.' ... that the blessing of Abraham might come upon the gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith." [Gal 3:1-14]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Accordingly it is patience which is both subsequent and antecedent to faith. In short, Abraham believed God, and was accredited by Him with righteousness;
Author: Tertullian of Carthage Rank: Author AD: 220
The Master proclaimed that Abraham was just because he outran the weakness of his human nature. He strained with his whole mind toward the power of him who had made the promise.
Abraham believed that God was the maker of heaven and earth, the only true God, and he also believed that God would make his seed as numerous as the stars of heaven. .
But if he was not, how did he straightway believe, as it were naturally? And if he was elect, their hypothesis is done away with, in as much as even previous to the coming of the Lord an election was found, and that saved: "For it was reckoned to him for righteousness.".
And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire: It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. "And to Abraham, on believing, righteousness was reckoned."
Author: Clement Of Alexandria Rank: Author AD: 215
Paul revealed that Abraham had glory before God not because he was circumcised nor because he abstained from evil, but because he believed in God. For that reason he was justified, and he would receive the reward of praise in the future. Commentary on Paul’s Epistles.
I do not demand a reason from Christ. If I am convinced by reason, I deny faith. Abraham believed God. Let us also believe, so that we who are the heirs of his race may likewise be heirs of his faith.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Romans 4:4 Now to him that worketh is the reward not reckoned of grace, but of debt.
All this leads us to one of the most sublime statements in the Bible about the difference between works and faith in relation to God's plan of salvation. We can think of it this way: When someone works for a living, doing 'works,' then at the end of the month he gets his paycheck and has a right to his 'wages.' He has earned it. He doesn't need to bow or grovel before his employer, thanking him for such grace and saying he didn't deserve the money. Quite the contrary! He puts his money in his pocket and goes home with the awareness that he has only been compensated for his time and labor.
However, with justification, it's the exact opposite.
Author: William MacDonald Rank: Author Posted on: 2024-01-02 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
What is the value of works for justification? Can we obtain the grace of justification by works? The apostle in the preceding verses spoke about the importance of faith and indicated the value of faith for granting us a righteous life, so can the works of the law do what faith does? Can it have the same value of faith? And what is the difference between wages or reward for one's works and the reward which a believer receives through faith? The apostle says that to him who works the wages are not counted as grace but as debt, which means that who works receives his wages not from the grace of the divine mercy, but as debt or wages for his work. This wages shall not be counted for him as grace nor be from the grace, but as a debt which he deserves. So, the path of works does not lead us to the grace of justification, but this is not given as a reward for some work but as a fruit of faith. Therefore the apostle also says: "But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,"
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul was speaking here of the way wages are given. But God gave by grace, because he gave to sinners so that by faith they might live justly, that is, do good works. Thus the good works which we do after we have received grace are not to be attributed to us but rather to him who has justified us by his grace. For if God had wanted to give us our due reward, he would have given us the punishment due to sinners.
No merit is imputed for reward to the man who is subject to the law— either to the law of works, i.e., of Moses, or to the law of nature. For he who is obliged to keep the law is a debtor. A necessity is imposed upon him by the law to keep it whether he wants to or not, so as not to be guilty, as Paul says in another passage: “Those who resist will incur judgment.” On the other hand, to believe or not to believe is a matter of choice. No one can be required to accept something which is offered as a gift. But he is invited to receive it. He is not forced but persuaded. He believes what he does not see buthopes for. This is what glorifies God. Commentary on Paul’s Epistles.
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Romans 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
It may seem shocking, but the justified person is the one who first "does not work." He denies the possibility of earning his salvation. He renounces any merit of his own and cannot claim that there is anything good in him. He acknowledges that his greatest efforts can never meet God's righteous requirements.
Instead, he "believes" in "Him who justifies the ungodly." He does not come with the argument that he has done his best, lived by the "golden rule," or that he is not as bad as others. No, he comes as an "ungodly" or guilty sinner, relying entirely on God's grace.
And what is the result? "His faith" is "credited to him as righteousness." Because he believes rather than works, God credits "righteousness" to his account. Through the merits of our risen Savior, God can clothe him with "righteousness" and make him fit for heaven. From that moment on, God sees him in Christ and accepts him on that basis.
In summary, we must say that justification is intended for the ungodly—not for good people. It is about grace—not an obligation on God's part. And justification is obtained by faith—not by works.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
By this is meant that who does not do the works of the law but believes on God, because of this faith God will justify him. Furthermore, the apostle Paul in another place in the same Epistle says, "And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace, otherwise work is no longer work." [Rom 11:6]
This teaching of the apostle may be explained more by the Parable said by the Lord Christ about the kingdom, where He compared the kingdom of heaven to the landowner who hired workers for his vineyard and agreed with them for a denarius a day. But the landowner gave equal wages to the workers who went to work late as those who went to work from the very beginning in the morning. In this Parable two kinds of reward appear: the reward for work done as a debt which a worker deserves, and the reward as a grace for those who came last yet received as the first [Matt 20:7-14].
So, the apostle by his teaching wanted to indicated, as he had done before, that work cannot give the right to receive grace, for however great our works may be, the wages will be for a debt not as a grace. Therefore, works do not lead to justification. Nobody then ever did works by which he may expect to receive justification for them. On the other hand, those who did not work, meaning that they do not expect justification by their works, but they believe that God will forgive sinners and grant them salvation in Jesus Christ, by such faith they will be justified through the blessings of the blood of Christ Jesus.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Think how great a thing it is to be persuaded and have complete confidence that God is able not only to set an ungodly man free from punishment but also to make him righteous and count him worthy to receive these immortal honors…. This is what makes a believer glorious—the fact that he enjoys so great a grace and displays such great faith. Note too that the recompense is greater. For the one who works receives his reward, but the one who believes is made righteous. Righteousness is much greater than a reward, because it is a recompense which includes many rewards.
God makes the ungodly man godly, in order that he might persevere in this godliness and righteousness. For a man is justified in order that he might be just, not so that he might think it is all right to go on sinning.
This refers to somebody who is bound by sin and who therefore does not do what the law commands. Paul says this because to an ungodly person, that is, to a Gentile, who believes in Christ without doing the works of the law, his faith is reckoned for righteousness just as Abraham’s was. How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God by faith alone. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Next, Paul turns to "David" to support his claims. The words "just as" at the beginning of the verse mean that David's experience was similar to Abraham's. The poet king of Israel said that the person is blessed to whom God credits righteousness "apart from works." Although David never said this literally, the apostle derives this statement from [Ps 32:1-2], which he quotes in the next two verses (see explanation of verses 7 and 8).
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Actually David the prophet had taught the same teaching in his Psalms, therefore the apostle Paul quotes from him to support his own teaching [Ps 32:1]. David the prophet speaks about the justification obtained through the shedding of the blood of Christ on the cross. By this blood the wages of sin has been paid and the sins forgiven. Justification is based on God's mercy and grace, on His love and kindness, rather than on human deserts. The blessing received by man as indicated by David the prophet is not based on works, for that man who received the blessing received it without works after having his sins and trespasses forgiven, and because the Lord did not impute to him sin. That person received justification as mercy from God not as a reward for his works.
Verses that belong to this explanation: 6-8
6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God by faith alone. Therefore he foretells the blessedness of the time when Christ was born, just as the Lord himself said: “Many prophets and righteous men longed to see what you see and to hear what you hear and did not hear it.” Commentary on Paul’s Epistles.
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Romans 4:7 [Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.
"Blessed are those whose lawless deeds are forgiven and whose sins are covered!"
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Actually David the prophet had taught the same teaching in his Psalms, therefore the apostle Paul quotes from him to support his own teaching [Ps 32:1]. David the prophet speaks about the justification obtained through the shedding of the blood of Christ on the cross. By this blood the wages of sin has been paid and the sins forgiven. Justification is based on God's mercy and grace, on His love and kindness, rather than on human deserts. The blessing received by man as indicated by David the prophet is not based on works, for that man who received the blessing received it without works after having his sins and trespasses forgiven, and because the Lord did not impute to him sin. That person received justification as mercy from God not as a reward for his works.
Verses that belong to this explanation: 6-8
6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
And concerning the happiness of the man who has partaken of these, David says: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."
Author: Tertullian of Carthage Rank: Author AD: 220
Wherefore says the apostle, "Sin shall not have dominion over you; for ye are not under the law, but under grace.".
For it is written, "Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin, and in whose mouth there is no fraud."
Author: Clement Of Alexandria Rank: Author AD: 215
Obviously they are blessed, whose iniquities are forgiven without labor or work of any kind and whose sins are covered without any work of penitence being required of them, as long as they believe. How can these words apply to a penitent, when we know that penitents obtain the forgiveness of sin with much struggle and groaning? How can they be applied to a martyr, when we know that the glory of martyrdom is obtained by sufferings and pressures? But the prophet, foreseeing a happy time when the Savior comes, calls them blessed because their sins are forgiven, covered and not reckoned to them, and this without labor or work of any kind. Commentary on Paul’s Epistles.
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Romans 4:8 Blessed [is] the man to whom the Lord will not impute sin.
'Blessed is the man to whom the Lord does not impute sin!'
What did Paul conclude from these verses? First, he noticed that David said nothing about works. Forgiveness is about the grace of God, not human efforts. Second, he recognized that a person stands righteous before God when He 'does not impute sin' to him. Finally, he realized that God justifies the ungodly, for David had committed adultery and murder, yet in these verses, he enjoys the preciousness of full and free forgiveness, undeservedly bestowed upon him.
Author: William MacDonald Rank: Author Posted on: 2024-01-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. Paul now highlights two important people from Israel’s history in the Old Testament to clarify that God’s righteousness can only be obtained by faith. You also saw this in the previous section with respect to the law. God takes special care to demonstrate that man has no part in obtaining God’s righteousness. Everything comes from Him. The more you understand this, the more you will honor Him for it in your life.
[Verse 2]. Abraham is mentioned first. He was the patriarch (father) of the Jews. God traced the origin of the people of Israel to Abraham’s descendants. The Jews boasted in this fact. They even used it in their arguments with the Lord Jesus. They said: “We are Abraham’s descendants” [John 8:33]. They thought that being Abraham’s posterity, they were rather privileged. After all, the promises had been given to him. In addition the law had been too difficult for them to keep, but God would at least bless them (they thought) because they were Abraham’s posterity.
[Verse 2-3]. But this is not how it works. You and I are not blessed because our ancestors were blessed. If our ancestors were blessed, it is because they believed God, not because they deserved it. We too receive the blessing only through personal faith with God as its object. This was the case with Abraham and so it is with his posterity. Scripture says: “Abraham believed God, and it was credited to him as righteousness.”
The object of faith is not a man, but the clear word of God. In Genesis 15 God promised Abraham an heir and numerous posterity. Abraham believed this even when, humanly speaking, it was no longer possible to have children. He and Sarah were too old for that, but he still trusted God to fulfill His promise. This faith was reckoned to him as righteousness [Gen 15:6].
[Verse 4-5]. When God was going to fulfill His promises, he was not expecting Abraham to help Him. If Abraham had been able to help in this, he would have deserved some kind of payment because he had worked for it. Just as with Abraham, so with you; you are justified by faith. You are then not honored, but God is glorified.
[Verse 6-8]. Your happiness is to be found in receiving God’s righteousness without having to work for it. In Psalm 32 David speaks about righteousness without works. Read in how he says: “I acknowledged my sin to You, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord.”” And what does God do? “And You forgave the iniquity of my sin” [Ps 32:5].
If we acknowledge our sins instead of covering them up, then God does exactly the reverse with them. He forgives them. He puts them where they can no longer be seen. How happy you are once you know this! God no longer imputes our confessed sins because Christ shed His blood for them. How marvelous and what grace!
Words fail to express the wonder of what God has done to make us righteous. People whose sins have been forgiven are happy people. At times, we can be in difficult circumstances, but our sins are no longer a source of unease. All of this has been dealt with perfectly. God Himself is the guarantee for it because He did it Himself.
Verses that belong to this explanation: 1-8
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Actually David the prophet had taught the same teaching in his Psalms, therefore the apostle Paul quotes from him to support his own teaching [Ps 32:1]. David the prophet speaks about the justification obtained through the shedding of the blood of Christ on the cross. By this blood the wages of sin has been paid and the sins forgiven. Justification is based on God's mercy and grace, on His love and kindness, rather than on human deserts. The blessing received by man as indicated by David the prophet is not based on works, for that man who received the blessing received it without works after having his sins and trespasses forgiven, and because the Lord did not impute to him sin. That person received justification as mercy from God not as a reward for his works.
Verses that belong to this explanation: 6-8
6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
“Forgive,” “cover,” “not reckon”—all amount to one and the same thing. For all three are given and received in the same way. Paul has three categories to cover the different types of sin. The first category is that of wickedness or ungodliness, in that the Creator is not acknowledged. The second category is that of the more serious sins, and the third is that of the less serious ones. All of these are wiped out in baptism. Commentary on Paul’s Epistles.
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Romans 4:9 [Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Yet, in some Jewish minds, there might still have been the hidden notion that the chosen people had a right to God's justification and that only the circumcised could be justified. The apostle turns again to "Abraham" to show that this is not the case. He asks the question: "Is righteousness credited only to the believing Jews, or does it also apply to the believing Gentiles?" The fact that Abraham is used as an example here might initially seem to suggest that justification is only for the Jews.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Asserting his statement that justification is by faith, the apostle Paul mentions that when Abraham was justified he was uncircumcised. So Abraham's justification was by faith not by the works of the law. Therefore, the blessing which David the prophet chanted, which we mentioned before, was not related to the circumcised alone, but extended to the Gentiles who had no written law nor were they circumcised.
Verses that belong to this explanation: 9-10
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Is this blessedness given to the children of Abraham only or to the Gentiles also? If in those days the Gentiles were not forbidden to come under the law and the promise made to Abraham, how could it be that in the time of Christ they should be prevented from coming to grace, when God has clearly invited them? Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Here, Paul addresses a historical fact that most of us would probably never notice. He proves that Abraham was justified [Gen 15:6] before he was "circumcised" [Gen 17:24]. If the patriarch of the people of Israel could be justified "while he" was still "uncircumcised," then the question arises: "Why can't other uncircumcised people also be justified?" Abraham was declared righteous while he was still, in a sense, on Gentile ground, which leaves the door wide open for other Gentiles to be justified as well, completely independent of circumcision.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Asserting his statement that justification is by faith, the apostle Paul mentions that when Abraham was justified he was uncircumcised. So Abraham's justification was by faith not by the works of the law. Therefore, the blessing which David the prophet chanted, which we mentioned before, was not related to the circumcised alone, but extended to the Gentiles who had no written law nor were they circumcised.
Verses that belong to this explanation: 9-10
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
What did Abraham believe? He believed that he would have a descendant, a son, in whom all the nations would be justified by faith while they were still uncircumcised, as Abraham then was. Commentary on Paul’s Epistles.
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Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
"Circumcision" was not the cause of Abraham's justification. It was merely an outward "sign" on his body that he had been justified by faith. Essentially, circumcision was the external sign of the covenant between God and the people of Israel, but here its meaning is extended to the righteousness that God credited to Abraham by faith.
Circumcision was not only a sign but also a seal—a "seal of the righteousness of the faith which he had while uncircumcised." A "sign" has a meaning that stands for a reality. A "seal" confirms, assures, certifies, or guarantees the authenticity of the sign. Circumcision confirmed to Abraham that he was regarded and treated as righteous by God through faith.
The "circumcision" was a "seal of the righteousness of the faith" of Abraham. This can mean that his "faith" was righteous or that he obtained righteousness through "faith." The latter is most likely the true meaning, indicating that "circumcision" was a "seal of righteousness" associated with or obtained by his faith.
Since Abraham was justified before he was circumcised, he could "be the father of all who believe without being circumcised"—that is, of all believing Gentiles. They can be justified in the same way as Abraham—through faith.
If this means that Abraham is the "father" of believing Gentiles, it obviously does not refer to physical kinship. It simply means that these believers are his children because they imitate his faith. They are not his children by birth but by following his example and model. This passage does not teach that believing Gentiles become the Israel of God. The true Israel of God consists of Jews who accept Jesus the Messiah as their Lord and Savior.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Abraham did not receive justification by circumcision (i.e. by the works of the law), but received it as an external sign or as a seal affirming that he had received justification by faith. That faith was while Abraham was uncircumcised. That is why Abraham became a spiritual father to all those who are uncircumcised but have believed, and their faith is accounted for them as righteousness. Abraham also became the father of those Jews who had not confined themselves only to circumcision of the flesh, but they also walked in the faith in which Abraham had walked while still uncircumcised. So, the Gentiles were not under obligation to get circumcised or to do the works of the law so that they might receive justification nor was it enough for the Jews to rely on their being circumcises or on their doing the works of the law so that they might be justified, for both the Gentiles and the Jews needed faith to obtain the life of righteousness. And by faith all become sons of Abraham.
Verses that belong to this explanation: 11-12
11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
But you Jews say that Abraham was circumcised. Yes, but he pleased God before his circumcision, and he did not yet observe the sabbath. For he had accepted circumcision as a sign for that time, not as a prerogative title to salvation.
Author: Tertullian of Carthage Rank: Author AD: 220
Nor yet did he observe the Sabbath. For he had "accepted".
Since, also, he deserved for that reason to be called "the father of many nations "whilst we, who are even more like him.
Which (injuriousness and violence) even the father of the faith.
(nations) who, as the fruit of the "faith "which precedes digamy, had to be accounted "sons of Abraham."
Author: Tertullian of Carthage Rank: Author AD: 220
Circumcision was given for these three reasons: First, to be a sign of faith; second, to mark out the race of Abraham, and third, to be a sign and symbol of good and wise behavior. It was not given in order to produce righteousness but as a sign and seal of the righteousness which was Abraham’s by faith. .
Paul taught us both that Abraham received circumcision as a sign and that while he was still uncircumcised he gave evidence of righteousness arising from faith.
See how the uncircumcised had Abraham as their father before the circumcised came into existence! So if circumcision must be honored because it preaches righteousness, uncircumcision is still preeminent, because it came before circumcision in the dispensation of faith.
Abraham received circumcision as a sign of the righteousness of faith. For believing that he would have a son, he received the sign of the thing which he believed, that it might be known that he was justified because of what he believed. Circumcision has no special value; it is just a sign. The children of Abraham received this sign so that it would be known that they were the children of him who had received this sign because he believed in God and so that they would imitate their father’s faith and believe in Jesus, who was promised to Abraham. Isaac was born as a type of Christ, for the nations are not blessed in Isaac but in Christ, “for there is no other name under heaven given among men by which we must be saved,” says the apostle Peter. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
Abraham received the sign of "circumcision" for another reason as well—namely, so that he might be the "father" of those Jews who are not only circumcised but also follow his path "in the footsteps of the faith" that he had "while he was still uncircumcised."
There is a difference between being Abraham's descendant and being Abraham's child. Jesus said to the Pharisees: "I know that you are Abraham's descendants" [John 8:37]. But then He continued: "If you were Abraham's children, you would do the works of Abraham" [John 8:39]. Thus, Paul also insists here that it is not physical circumcision that counts. "Faith" in the living God is absolutely necessary. Those "of the circumcision" who believe in the Lord Jesus Christ are the true Israel of God.
In summary, there was a time in Abraham's life when he had "faith" and was still "uncircumcised," and another time when he had faith and was circumcised. The keen eyes of Paul see in this fact the justification that both believing Gentiles and believing Jews can rightly call Abraham their father and identify as his children.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-12
1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?2For if Abraham were justified by works, he hath [whereof] to glory; but not before God.3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.4Now to him that worketh is the reward not reckoned of grace, but of debt.5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,7[Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.8Blessed [is] the man to whom the Lord will not impute sin.9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Abraham did not receive justification by circumcision (i.e. by the works of the law), but received it as an external sign or as a seal affirming that he had received justification by faith. That faith was while Abraham was uncircumcised. That is why Abraham became a spiritual father to all those who are uncircumcised but have believed, and their faith is accounted for them as righteousness. Abraham also became the father of those Jews who had not confined themselves only to circumcision of the flesh, but they also walked in the faith in which Abraham had walked while still uncircumcised. So, the Gentiles were not under obligation to get circumcised or to do the works of the law so that they might receive justification nor was it enough for the Jews to rely on their being circumcises or on their doing the works of the law so that they might be justified, for both the Gentiles and the Jews needed faith to obtain the life of righteousness. And by faith all become sons of Abraham.
Verses that belong to this explanation: 11-12
11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Circumcision is meaningless if there is no faith within. It is a sign of righteousness, but if there is no righteousness, then there is no sign either. The reason the Jews received a sign was that they might seek diligently for the reality of which the sign spoke. If they had done so, they would not have needed the sign in the first place. Righteousness is not the only thing that circumcision proclaims; it also proclaims that righteousness can be found in an uncircumcised man (e.g., Abraham). In effect, therefore, circumcision proclaims that there is no need of circumcision.
Paul says this because Abraham by believing became the forefather of the circumcision, but of the heart, not only of those who descended from him but also of those who, from among the nations, believed in the way he did. He is the father of the Jews according to the flesh, but according to faith he is the father of all believers. Commentary on Paul’s Epistles.
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Romans 4:13 For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.
"The discussion relentlessly continues as Paul meets every possible objection with all possible logic and scriptural evidence." [1] The apostle now has to address the objection that blessings come through the law. Consequently, the Gentiles, who did not know the law, were cursed (see [John 7:49]).
When God promised "Abraham" and "his descendants" that "he would be heir of the world," He did not attach this promise to the condition of fulfilling any law. (The law itself was given 430 years later—[Gal 3:17].) Instead, it was a promise of grace without preconditions, which had to be accepted by "faith"—the same faith by which we receive "the righteousness of faith" today.
The phrase "heir of the world" means that Abraham would be the father of both believing Gentiles and Jews [Verses 11-12]. He would become the father of many nations [Verses 17-18], not just the patriarch of the Jewish nation. In its fullest sense, the promise will be fulfilled when the Lord Jesus, the seed of Abraham, takes up the scepter of universal rule and reigns as King of Kings and Lord of Lords.
Footnote [1] From the English material of the Bible Reading Fellowship, no further details available.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle Paul makes it clear that the promise to Abraham and his seed was to become heir of the world, that is, spiritual dominion for Abraham and his seed over the world. This promise was not given to Abraham through the law but through the righteousness of faith, as the apostle says also in the Epistle to the Hebrews: "By faith Abraham obeyed when he was called to go out to the place which he would afterward receive as an inheritance." [Heb 11:8]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul says that the righteous will inherit the world because the ungodly will be thrown out and handed over to punishment on the day of judgment, but the righteous will possess the universe which remains, and will have been renewed, and the good things of heaven and earth will be theirs. .
It is clear that the law had not yet been given, neither was there as yet circumcision, when the promise was made to Abraham the believer and to his seed, which is Christ, who would cleanse the sins of all. Therefore Abraham was made heir to the world not by the merit earned from keeping the law but by faith. The heir of the world is the heir of the earth, which he obtained in his children. For Christ is the heir of the nations, as David sings: “I will make the nations your heritage and the ends of the earth your possession.” Commentary on Paul’s Epistles.
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Romans 4:14 For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:
Let us assume that those who seek God's blessing, particularly the blessing of justification, are able to inherit it by keeping the law. Then "faith is nullified and the promise is void." Faith would be nullified because, by principle, it stands in opposition to the law: here, faith stands against works. The promise would be worthless because it would depend on conditions that no one could fulfill.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If those who had received the law became righteous only by keeping it and became heirs of the world, there would have been no value of faith. Furthermore, God's promises would not be realized but would be made void, for He promised that inheritance will be given free, just by faith in Christ Jesus.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
To prevent anyone from saying that it is possible to have faith and to keep the law at the same time, Paul shows that this is impracticable. For one who clings to the law as if it were of saving force dishonors the power of faith. This is why Paul says that faith is made void, i.e., that there is no need of salvation by grace…. And without faith, there is no promise of inheritance, which is what scared the Jews most of all, because that is what they really wanted. For the promise was that they should be heirs of the entire world.
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Romans 4:15 Because the law worketh wrath: for where no law is, [there is] no transgression.
"The law brings about" God's "wrath," not His blessing. It condemns those who are unable to constantly and perfectly keep its commandments. And since no one can do this, all who are under the law are condemned to death. It is impossible to live under the law without being under a curse.
But "where there is no law, there is no transgression either." "Transgression" means the violation of a known law. Paul is not saying that where there is no law, there is no sin. An act can be inherently evil even if there is no law against it. Driving at 100 km/h on a road is only a "transgression" if there is a sign indicating that the maximum allowed speed is 80 km/h.
The Jews thought they had inherited a blessing because they had the law, but they inherited only "transgression." God gave the law so that sin could be recognized as "transgression," or in other words, so that sin could be seen in all its sinfulness. It was never His will that it should become a means of salvation for sinful transgressors!
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The law, as indicated by the apostle keeps us away from the inheritance and promises, therefore inheritance is given by faith. This inheritance has been given us not as a reward for keeping the law, but as a gift by God's grace. Thus there in no longer danger against God's covenants and promises, because this certainly will be realized to all Abraham's children, no only to those who had the law or who rely on it. The Gentiles will share this inheritance, for although they had not the law, they followed Abraham's faith and became his spiritual children. Through "faith" all mankind can become children of Abraham, and he can become the father of everybody.
Verses that belong to this explanation: 15-16
15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
In fact the inheritance was not given by the law, because the people had violated the commandment and this aroused God's wrath and deprived the people of the blessings of God's promises. On the contrary, where there is no law, there will be that which is called transgression of the law, "For until the law sin was in the world, but sin is not imputed when there is no law." [Rom 5:3] "For apart from the law sin was dead." [Rom 7:8] Also in the Epistle to the Galatians, the apostle repeats the reference to the connection between the law and the promise to affirm his teachings stated in the Epistle to the Romans. He says, "The law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God to Christ, that it should make the promise of no effect. For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise. What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator." [Gal 3:17] This means that the covenant given by God by an oath, and which refers to Christ, cannot be made void or abolished by the law which came after four hundred and thirty years. The law could only have made the covenant void and abolished it if only our inheritance had been given by the law. In other words, if we could obtain the inheritance and the salvation by the law, we would not obtain justification as a free gift but as a reward for our works and for our keeping the law and fulfilling its commandments. Rather God gave Abraham justification as a gift by a promise. So, if inheritance had not been a fruit of keeping the law and abiding by its commandments, why then God gave the law? The apostle answers this question, indicating that the law has been added to the promise in order to create within us the feeling of sinfulness concerning the violations and trespasses committed by us. The law was to continue its disciplining role until the Seed comes for whose sake the promise had been given.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The law works wrath and makes those who are under it liable for their transgressions, which is a curse, not a promise! … But when faith comes it brings grace with it, and so the promise takes effect. For where there is grace there is forgiveness, and where there is forgiveness there is no punishment. Once punishment is removed and righteousness takes hold from faith, there is no obstacle to our becoming heirs of the promise.
In order to show that no man can be justified before God by the law, nor can the promise be given through the law, Paul says that “the law brings wrath.” It was given in order to make transgressors guilty. But faith is the gift of God’s mercy, so that those who have been made guilty by the law may obtain forgiveness. Therefore faith brings joy. Paul does not speak against the law but gives priority to faith. It is not possible to be saved by the law, but we are saved by God’s grace through faith. Therefore the law itself is not wrath, but it brings wrath, i.e., punishment, to the sinner, for wrath is born from sin. For this reason Paul wants the law to be abandoned so that the sinner will take refuge in faith, which forgives sins, that he may be saved. Paul says that “where there is no law there is no transgression,” because once the guilty have been removed from the power of the law and given forgiveness, there is no transgression. For those who were sinners because they had transgressed the law are now justified. For the law of works has ceased, that is, the observance of sabbaths, new moons, circumcision, distinction of foods and the expiation by a dead animal or the blood of a weasel. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:16 Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Because the law brings about God's wrath and does not bring justification, God decided to justify people by "grace" through "faith." He wanted to grant eternal life to godless sinners as a free, unmerited gift, which they could receive through a simple act of faith.
In this way, "the promise" of eternal life is "sure to all the offspring." We should emphasize two words here—sure and all. First, God wants His "promise" to be "sure." If justification were based on works of the law, one could never be sure, because one would never know if they had done enough good works and if they were the right ones. No one who tries to earn their salvation can enjoy assurance of salvation. But if salvation is given as a gift received through faith, then one can be sure, based on the authority of God's Word, that they are saved.
Second, God wants His "promise to be sure to all the offspring"—not just to the Jews, to whom "the law" was given, "but also" to the Gentiles, who place their trust in the Lord in the same way "Abraham" did. "Abraham is the father of us all"—meaning, the father of all believing Jews and Gentiles.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The law, as indicated by the apostle keeps us away from the inheritance and promises, therefore inheritance is given by faith. This inheritance has been given us not as a reward for keeping the law, but as a gift by God's grace. Thus there in no longer danger against God's covenants and promises, because this certainly will be realized to all Abraham's children, no only to those who had the law or who rely on it. The Gentiles will share this inheritance, for although they had not the law, they followed Abraham's faith and became his spiritual children. Through "faith" all mankind can become children of Abraham, and he can become the father of everybody.
Verses that belong to this explanation: 15-16
15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
It is not only the law which faith upholds but the promise also…. But the law when kept after its expiry date makes even faith of no effect and blocks the promise. In saying this Paul shows that faith, far from being superfluous, is necessary to the extent that without it there is no salvation. Here Paul mentions two blessings. The first is that the things which have been given are secured. The second is that they are given to all Abraham’s descendants, including the Gentiles who believe and excluding the Jews who do not.
The promise could not be certain to every offspring, that is, to everyone from every nation, unless it was by faith. The source of the promise is faith and not the law, because those who are under the law are guilty, and the promise cannot be given to those who are guilty. For this reason they must first be purified by faith, so that they may become worthy to be called the children of God, so that the promise may be certain. For if they say they are children of God when they are still guilty (that is to say, under the law), then the promise is not certain. First the children of God must be set free from sin. So those who are under the law must be rescued from the law in order to deserve to receive the promise, which is all the greater because it is apart from the law. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
To emphasize Abraham's fatherhood of all true believers, Paul inserts a quote from [Gen 17:5]: "I have made you a father of many nations." When God designated Israel as His chosen earthly people, it did not mean that His grace would be limited to this people. The apostle masterfully quotes one verse after another from the Old Testament to show that it was always God's intention to acknowledge faith wherever He found it.
The phrase here ("in the presence of the God in whom he believed") continues the thought from [Verse 16]: "Abraham, who is the father of us all." The connection is as follows: Abraham is the father of us all in the eyes of God, in whom he (Abraham) believed. Yes, he is in the eyes of the God "who gives life to the dead" and calls into existence things that do not exist as though they did. To understand this description of God, we only need to look at the following verses. God "gives life to the dead"—that is, Abraham and Sarah, for although they were not physically dead, they were childless and beyond the age of bearing children (see [Verse 19]). God calls "into existence things that do not exist"—that is, an innumerable offspring among many nations (see [Verse 18]).
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 9-10]. I have to take you back to Genesis 17 to help you understand the subject of [Verse 9-12]. When treating Romans [Rom 2:28-29], I also alluded to this. You may want to read that section again as a reminder. In Genesis 17 we read about a covenant God made with Abraham. As a sign of this covenant, all boys and men had to be circumcised. This was an outward sign that every boy received on the eighth day after his birth. With this sign God separated all of the people who were to be born as Abraham’s descendants – Israel – from the rest of mankind. It was a great privilege to belong to God’s earthly people.
But as to receiving the righteousness of God, there is no difference for God. It doesn’t matter whether you belong outwardly to God’s people to know the happiness that forgiveness brings. The thing that matters is what’s on the inside – your faith in Him. When Abraham’s faith was reckoned as righteousness, he had not yet been circumcised.
[Verse 11-12]. He received circumcision as a seal of the faith he had when he had not as yet been circumcised. This is brought out here to indicate that Abraham is not only the father of a literal posterity, the people of Israel, but that he is the father of a spiritual posterity as well.
In fact, there are three kinds of posterity. In [Verse 11] he first is called the father of the uncircumcised. This deals with non-Jews who, being uncircumcised, believed in the same way as Abraham did when he hadn’t as yet been circumcised. This is the first kind of posterity.
In [Verse 12] you find the second and third kinds of posterity. He is called the father of circumcision which deals with his literal posterity, the people of Israel, but this literal posterity consists of two groups. The first group is Abraham’s posterity outwardly by the outward (physical) circumcision. The second group is Abraham’s posterity both in an outward sense and in a spiritual sense. These people show they are Abraham’s spiritual posterity by walking in the footsteps of the faith he had while he was still uncircumcised.
[Verse 13-15]. The promise that Abraham and his posterity would inherit the world wasn’t given as part of the law. The law has a different connection than circumcision between God and his earthly people. In Abraham’s days, the law was many years in the future.
If a law had been given by which they could obtain the promise, then faith would have been no longer necessary because the promise would have been dependent upon personal merit or effort. However, this would have resulted only in wrath rather than a fulfillment of the promise because no one could fulfill the demands of the law. The certainty of the promise is in faith and grace. Everything is strongly linked with God Who is the Object of the faith and the One Who shows grace.
V16-17. To Abraham, God was personally present. Abraham believed Him, trusted Him and knew He could work where, as a man, he was powerless. To Abraham, God could raise the dead, just as He calls into being that which does not exist. Look at creation! Psalm 33 says: “For He spoke, and it was done; He commanded, and it stood fast” [Ps 33:9].
By believing in this way, Abraham was made by God “a father of many nations”. Similarly to when Abraham believed God’s words, you who know God in your life may hold Him to the promises He has given you in His Word.
Verses that belong to this explanation: 9-17
9[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.11And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And 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.13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In this part of Chapter (4), Paul the apostle speaks in detail about the faith of Abraham and about God's promise to him that he would be a father of many nations. Those nations had not yet existed, but were to come into existence in future. Abraham believed that God who gives life to the dead and with His power brings into existence things that do not exist, those nations of whom he was going to be a father though not existence at that time, God will call them into existence afterwards. Moreover, he saw those non-existent things through faith as though they were existent actually.
As for God's promise to Abraham that he would be a father of many nations, the Book of Genesis also states: "When Abram was ninetynine years old, the Lord appeared to Abram and said to him, 'I am Almighty God; walk before Me and be blameless. And I will make My covenant between Me and you, and will multiply you exceedingly.' Then Abram fell on his face, and God talked with him, saying: 'As for me, behold, My covenant is with you, and you shall be a father of many nations. No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations. I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God.'" [Gen 17:1-8]
As for God's power to raise the dead, the apostle speaking about Abraham's faith says, "Accounting that God was able to raise him up, even from the dead." [Gen 11:19]; see also [2Cor 1:9]
And for God's power to call things which do not exist as though they did, the Lord says on the mouth of Isaiah the prophet, "Indeed My hand has laid the foundation of the earth, and My right hand has stretched out the heavens; when I call to them, they stand up together." [Isa 48:13]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Is God here referring to the fact that Abraham was the father of the Ishmaelites, or the Amalekites, or the Hagarenes? No … God is a father not by way of natural relationship but by way of the relation of faith. It is in this sense also that Abraham is the father of us all.
No hope of salvation except it came to us from Him. For He called us when we were not.
and that we had no hope of salvation except it came to us from Him. For He called us when we were not,
Everything which God did not beget of himself but made through his Word he made not out of things which already existed but out of what did not exist at all, i.e., out of nothing.
Paul confirms by quoting the law that Abraham is the father of all who believe, and so the promise is firm if they abandon the law on account of their faith, because the promise of the kingdom of heaven is given to the righteous, not to sinners. Those who are under the law are under sin because all have sinned, and it is not possible for anyone who is under the law to receive grace. In order to teach that there is one God for all, Paul tells the Gentiles that Abraham believed in God himself and was justified in his sight. The Gentiles also believe in him that they may be justified, and so there is no difference between Jew and Greek in faith, for when the circumcision and the uncircumcision are taken away they are made one in Christ. Paul invites the Gentiles to share the faith of Abraham, who believed God while he was still uncircumcised. Now that that faith is preached in Christ, he has been raised from the dead, along with his wife. For when they were already very old they sprang back to life, so that Abraham did not doubt that he would have a son by Sarah, whom he knew to be sterile and who had long since ceased to have her menstrual period. Paul said this so that they would not worry about circumcision or uncircumcision but that they would respond eagerly because of their faith, secure in the knowledge that the one in whom they believe is no other than the one who gives life to the dead, who has the power to bring things which do not exist into being by his will. Commentary on Paul’s Epistles.
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Romans 4:18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
In the preceding verses, Paul emphasized that the promise was granted to Abraham by faith and not through the law. This ensured that it was by grace and secure for all descendants. Therefore, it is logical to now consider Abraham's faith in the God of resurrection. God promised Abraham descendants as numerous as the stars and the grains of sand on the seashore. Humanly speaking, everything seemed hopeless. But "against" human "hope," Abraham "believed in hope," so that he would become the father of many nations, as God had promised in [Gen 15:5]: "So shall your offspring be."
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
God gave Abraham the promises at the time when he was at the age of losing hope in having children, but through hope in God's power, Abraham believed that he would become a father of many nations, and that his offspring would be like the stars of heaven and the sand of the sea in number. The Book of Genesis presents the story of Abraham's faith as follows: "Abram said, 'Lord God, what will You give me, seeing I go childless ...? ...' And behold, the word of the Lord came to him, saying, '... Look now toward heaven, and count the stars if you are able to number them ... So shall your descendants be.'" [Gen 15:1-6]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
It is clear that since Abraham had no hope of having a son, he believed God and had faith against hope that he would have a son, knowing that with God all things are possible. The quotation is from Genesis [:], where God shows Abraham the stars of the sky and says: “So shall your descendants be,” because in believing he was justified. For Abraham believed what seems impossible to the world because it does not occur in the order of nature that old people should have children and know that their seed will increase to such an extent that it will be impossible to count them. Therefore, faith is precious because it believes in the future, even against what it now sees or knows. For it consoles itself in this hope, that it is God who promises. Commentary on Paul’s Epistles.
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Romans 4:19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
When the promise of a great multitude of descendants was first given to Abraham, he was 75 years old [Gen 12:2-4]. At that time, he was still physically capable of fathering a child, as he later fathered Ishmael [Gen 16:1-11]. But in this verse, Paul refers to the time when Abraham was about 100 years old, and the promise was renewed [Gen 17:15-21]. By this time, he could no longer father children by natural means. It was only possible through a miracle of God. Yet, God had promised him a son, and Abraham believed God's promise.
Without "weakening in faith," he "considered not" [1] "his own body, which was already as good as dead," nor "the deadness of Sarah's womb." Humanly speaking, it was hopeless, but Abraham had faith.
Footnote [1] Some manuscripts omit the word "not," but this does not significantly change the meaning.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
As Abraham was not weak in faith, he did not look to things with the measure of his natural bodily power to have offspring, for he had attained the age of one hundred and his body became unable to give offspring. He even did not take into consideration this inability of his body (compare with: [Gen 17:17]; [Luke 1:18]; [Heb 11:11].
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
The apparent impossibility that the "promise" would ever be fulfilled could not shake him. God had said it, Abraham believed it, and that settled it. The only thing that was impossible for the patriarch was the idea that God could lie. Abraham's faith was strong and vibrant. He "gave glory to God" by viewing Him as the one whose promise could be relied upon, regardless of all laws of probability or chance.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Abraham did not at all doubt the truth of God's promise, but rather strengthened his faith and gave glory to God as if the promise has already been fulfilled. Faith here stood against "doubt" and against "weakness". Therefore Paul the apostle speaks about the role of faith in strengthening weakness, saying, "out of weakness, were made strong" [Heb 11:34]. The Lord Christ Himself speaks about such face void of any doubt or suspect, says: "Assuredly, I say to you, if you have faith ad do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, 'Be removed and be cast into the sea,' it will be done. And all things, whatever you ask in prayer, believing, you will receive." [Matt 21:21-22]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Abraham trusted God even though God gave him no proof, nor even a sign. Rather, there were only mere words promising things which by nature were impossible.
Paul says that Abraham “gave glory to God” when he was attacking those who were seeking their own glory in the sight of men by doing the works of the law.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:21 And being fully persuaded that, what he had promised, he was able also to perform.
Abraham did not know how God would fulfill His word, but that was secondary. He knew God and had the firm confidence that God "was able to do what He had promised." On one hand, it was remarkable faith, but on the other hand, it was the most reasonable thing he could do. God's word is the most certain thing in the entire universe, and for Abraham, believing in it was not a leap into the unknown!
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Abraham was completely convinced and with all confidence believed that the promise that he would have descendants in spite of his old age, God was able to do and fulfill.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God brings about the faith of the Gentiles, because he is able to perform what he has promised. If it is God who produces our faith, acting in a wondrous manner in our hearts so that we believe, surely we should not fear that he cannot do the entire work.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:22 And therefore it was imputed to him for righteousness.
God was very pleased to find a man who took Him at His word. It is always so. And so He credited it to him as "righteousness." Where previously there had been an account full of sin and guilt, there was now only a justified standing before God. Abraham was freed from condemnation and justified by a holy God through faith.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 honors faith; and great faith honors 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.
Verses that belong to this explanation: 13-22
13For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.14For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:15Because the law worketh wrath: for where no law is, [there is] no transgression.16Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,17(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Paul claims that Abraham is worthy of this praise because although he knew that he could not do it himself, he strengthened his weakness by faith, so that he believed that with God’s help he could do what he knew was impossible by the laws of the universe. He was of great merit before God because he believed God over against his own knowledge, not doubting that because he was God he could do things which were impossible according to the world’s wisdom. Paul therefore urges the Gentiles to believe as firmly as Abraham did so that they might receive the promise of God and his grace without any hesitation, secure in the example of Abraham that the praise given to a believer increases if he believes what is incredible and seems to be foolish to the world. For the more foolish what he believes is thought to be, the more honor he will have, and indeed it would be foolish to believe it if it were said to occur without God. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:23 Now it was not written for his sake alone, that it was imputed to him;
The account of his justification by faith in the book of Genesis "was not written for his sake alone." In a certain sense, it surely was—an everlasting record of his justification and his now perfect standing before God.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 23-25
23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
That which was written about Abraham was not written only for Abraham's but also for our sake. This means that as Abraham's faith was accounted to him for righteousness, so also our faith will be accounted to us for righteousness; as Abraham was justified by faith, we also will be justified by faith. The Books of the Old Testaments should not be mere books of history of God's people in the past, but also should be taken as books of teachings containing examples and types of holy people whose steps we try to follow and be guided with. One of these types is the story of Abraham, of which we learn that God justifies by faith, and how Abraham's faith is revealed in his trust in God's promises. Likewise our justifications will be realized by our faith. But what is the type of such faith that justifies us?
It is noteworthy that the words of Paul the apostle about faith do not focus on the resurrection, but on God's work in raising Christ from the dead. The apostle Paul introduces a comparison between God's act in giving Isaac as offspring and God's act in raising Christ. The similarity is evident between the two acts. In the first (Isaac's birth) was the beginning of the history of salvation of mankind, while the second (raising Christ) was the fulfillment of this salvation. Abraham's faith concerned something that was going to happen in the future, but our faith concerns something that has already been fulfilled. Abraham believed in the promise, as a kind of hope, but our faith is on something already realized. Abraham believed in Christ who was to come, but we believe in Christ who has come. Abraham believed in God's power to give him Isaac from the deadness of Sarah's womb, while we are called to believe in this same power, but as working for a more sublime and serious act, i.e., raising Christ from the dead. Faith in raising Isaac (Heb 11:19) was a prototype, but raising Christ was an actual deed. The subject of our faith is not merely that God is able to raise from the dead, but that God has already and actually raised Christ from the dead.
Verses that belong to this explanation: 23-24
23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul says that in Abraham a model was given to both Jews and Gentiles, so that by his example we might believe in God and Christ and the Holy Spirit, and that it might be reckoned to us as righteousness. Commentary on Paul’s Epistles.
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Romans 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
It was written "also for our sake." Faith will be credited to us as righteousness if "we believe in" God "who raised Jesus our Lord from the dead." The only difference is that Abraham believed that God would give life to the dead (i.e., to his weakened body and Sarah's barren womb). We believe that God has given life to the dead by raising the Lord Jesus Christ.
C. H. Mackintosh explains:
Abraham was called to believe in a promise, while we have the privilege of believing in an accomplished fact. He was called to look forward to a future event; we look back to an accomplished fact, a present salvation proven by the fact of a risen Savior glorified at the right hand of the Majesty in heaven. [1]
Footnote [1] C. H. Mackintosh, The Mackintosh Treasury: Miscellaneous Writings by C. H. Mackintosh, S. 66.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 23-25
23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
That which was written about Abraham was not written only for Abraham's but also for our sake. This means that as Abraham's faith was accounted to him for righteousness, so also our faith will be accounted to us for righteousness; as Abraham was justified by faith, we also will be justified by faith. The Books of the Old Testaments should not be mere books of history of God's people in the past, but also should be taken as books of teachings containing examples and types of holy people whose steps we try to follow and be guided with. One of these types is the story of Abraham, of which we learn that God justifies by faith, and how Abraham's faith is revealed in his trust in God's promises. Likewise our justifications will be realized by our faith. But what is the type of such faith that justifies us?
It is noteworthy that the words of Paul the apostle about faith do not focus on the resurrection, but on God's work in raising Christ from the dead. The apostle Paul introduces a comparison between God's act in giving Isaac as offspring and God's act in raising Christ. The similarity is evident between the two acts. In the first (Isaac's birth) was the beginning of the history of salvation of mankind, while the second (raising Christ) was the fulfillment of this salvation. Abraham's faith concerned something that was going to happen in the future, but our faith concerns something that has already been fulfilled. Abraham believed in the promise, as a kind of hope, but our faith is on something already realized. Abraham believed in Christ who was to come, but we believe in Christ who has come. Abraham believed in God's power to give him Isaac from the deadness of Sarah's womb, while we are called to believe in this same power, but as working for a more sublime and serious act, i.e., raising Christ from the dead. Faith in raising Isaac (Heb 11:19) was a prototype, but raising Christ was an actual deed. The subject of our faith is not merely that God is able to raise from the dead, but that God has already and actually raised Christ from the dead.
Verses that belong to this explanation: 23-34
23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.3And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;4And patience, experience; and experience, hope:5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.6For when we were yet without strength, in due time Christ died for the ungodly.7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.9Much more then, being now justified by his blood, we shall be saved from wrath through him.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Although what is now believed is different, faith has one and the same gift. Therefore we receive this gift because we believe. And believing that Christ is the Son of God, we are adopted as sons, for God could give no greater gift to believers than to call them sons of God once they had renounced their sins. For we are called “sons of God,” but they are not worthy even to be called servants. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 4:25 Who was delivered for our offences, and was raised again for our justification.
The Lord Jesus was "delivered over to death for our transgressions and raised to life for our justification." Although the preposition "for" (Greek: dia) is used in connection with both our sins and our justification, the context demands slightly different nuances. He was "delivered over" not only "because of our transgressions" but also to take them away. He was "raised to life for our justification." This means that God's demands have been fully satisfied in light of Christ's work, by which we are justified. In the first instance, "our transgressions" were the problem that needed to be dealt with. In the second instance, "our justification" is the result confirmed by Christ's resurrection. There would have been no justification if Christ had remained in the grave. But the fact that He has risen tells us that the work is finished, the price is paid, and God is forever satisfied with the atoning work of our Savior.
Author: William MacDonald Rank: Author Posted on: 2024-06-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 18-19]. From the reference verses, it is clear what Abraham believed. In Genesis 15 God called Abraham out of his tent at night to have him look at the sky. There he could see countless stars. Then God said to him: “So shall your descendants be.” Abraham believed what God had said.
He was about 100 years old at the time and that is too old to be able to father children. Sarah was ten years younger, but much too old to get pregnant. Abraham didn’t shut his eyes to this. He contemplated his own body, but “without becoming weak in faith”. He didn’t stop at an impossibility for man. His faith looked up to God. What is impossible with men is possible with God.
[Verse 20]. Therefore, he didn’t doubt God’s promise. By his faith he was made strong. I presume you have experienced at times the faith that gives you strength. Faith is not a fuzzy notion that requires a lot of imagination, but faith brings God into view. This rock-solid faith in God’s power made Abraham overcome all his doubts. Abraham no longer looked at himself and his weakness.
[Verse 21]. When he learned to forget himself and look up to God in the strength of faith, he was fully assured that God had the power to do what He had promised. Anyone who sees the Almighty God in that way will stop doubting whether God is able to give life where death seems imminent. Such an attitude honors and glorifies God.
[Verse 22]. God then reckoned this faith to Abraham as righteousness. God saw that Abraham recognized, trusted and thought of Him correctly. The righteousness that God credited to Abraham meant that God from His perspective said to Abraham, as it were: ”If you think about Me in such a way, you belong to Me.”
[Verse 23-25]. In these verses follows the application that is very important to you as someone young in the faith. That which was said to Abraham was also said to teach you how to receive righteousness. Righteousness means that you, who used to be a sinner far away from God, now belong to God. There is nothing left to fear from Him. God needed a righteous basis to give you that wonderful position. He could not act as if you hadn’t sinned because God cannot act in conflict with Himself. Since you had sinned, God, being holy and righteous, would have had to punish you, but now He doesn’t. He provided the solution Himself. The Lord Jesus completely fulfilled all God’s holy demands and God raised Him from the dead.
This is the basis for your justification: He has raised Jesus our Lord from the dead! The Lord Jesus was given up by God to fulfill the work of redemption on the cross for you. God’s righteousness has been fully satisfied for your sins in the Person of the Lord Jesus who bore them on the cross. God judged your sins in Him and the Lord Jesus died. But how could God leave Him dead when He had suffered for your sins to God’s fullest satisfaction? Therefore God had to raise Him. God had an obligation to Himself and to His Son’s work to carry this out.
The raising up of the Lord Jesus by God is the firm and unchangeable proof that God requires nothing else concerning your sins. All His demands have been met. Your sins no longer exist according to Him. He no longer sees them; they are gone forever. The Lord Jesus is the eternal witness that your sins have been done away with. Never again will we have to fear that God will take back His provision. He has provided everything Himself for your justification. He no longer looks on you in connection with your sins, but in connection with a risen Christ. In the next chapter you will see the tremendous results this brings about for you.
Verses that belong to this explanation: 18-25
18Who 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.19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;21And being fully persuaded that, what he had promised, he was able also to perform.22And therefore it was imputed to him for righteousness.23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 23-25
23Now it was not written for his sake alone, that it was imputed to him;24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;25Who was delivered for our offences, and was raised again for our justification.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In this verse, the apostle Paul summarizes the mystery of salvation connected with Christ Jesus and clarifies the reason for which He made the basis for justification is faith in the Risen Christ. Christ was given "for our sins", as Isaiah the prophet says, "Surely He has borne our grief and carried our sorrow; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgression, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed ... the Lord has laid on Him the iniquity of us all ... He pours out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors." [Isa 53:4-12]; see also [Rom 8:32]; [Gal 2:20] And in his Epistle to the Ephesians, the apostle Paul says, "Christ also has loved us and given Himself for us, an offering and a sacrifice to God." [Eph 5:2] So the Lord Christ gave Himself as a sacrifice for the sins of the people to be atonement for our sins and to fulfill the requirements of the Divine Justice. And in Christ's resurrection also our spiritual resurrection has been realized, for we have been justified from our sins. Christ arose so that we may believe, and by this belief in His resurrection we may attain justification.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offences.
Author: Tertullian of Carthage Rank: Author AD: 220
After mentioning the cause of Christ’s death, Paul goes on to make the same cause a demonstration of the resurrection. For why was Christ crucified? Not for any sins of his own—and this is plain from the resurrection. For if Christ had been a sinner, how could he have risen from the dead? So if he did rise, it is clear that he was not a sinner…. Moreover, Christ did not die in order to make us liable to punishment and condemnation but in order to do good to us.
Those who were baptized before Christ’s passion received only the remission of their sins. … But after the resurrection both those who were baptized before and those who were baptized after were all justified by the set form of faith in the Trinity, and they received the Holy Spirit, who is the sign of believers that they are children of God…. For by the Savior’s passion death is vanquished. Once it was dominant because of sin, but it does not dare to hang on to those who have been justified by God. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
