Romans 4

What then will we say that Abraham, our forefather, has found according to the flesh?

For if Abraham was justified by works, he has something to boast about, but not toward God.

For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”

Now to him who works, the reward is not counted as grace, but as something owed.

But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.

Even as David also pronounces blessing on the man to whom God counts righteousness apart from works:

“Blessed are they whose iniquities are forgiven, whose sins are covered.

Blessed is the man whom the Lord will by no means charge with sin.”

Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.

He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.

For the promise to Abraham and to his offspring that he would be heir of the world wasn’t through the law, but through the righteousness of faith.

For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.

For the law produces wrath; for where there is no law, neither is there disobedience.

For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, 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.

As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.

Against hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.”

Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb.

Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God,

and being fully assured that what he had promised, he was also able to perform.

Therefore it also was “credited to him for righteousness.”

Now it was not written that it was accounted to him for his sake alone,

but for our sake also, to whom it will be accounted, who believe in him who raised Jesus our Lord from the dead,

who was delivered up for our trespasses, and was raised for our justification.

Chapter overviewAI-generated

Overview. This chapter uses Abraham as the central example to demonstrate that justification comes through faith, not works or the law, and that this gospel is for both Jews and Gentiles alike. Paul shows from Scripture that Abraham was reckoned righteous before he was circumcised and apart from the law, establishing that faith—and not ethnic identity or obedience to commandments—is the sole basis of right standing with God.

Flow.

Paul begins by asking what Abraham discovered about justification, arguing that if it were by works, boasting would be possible, but Scripture affirms that Abraham was justified by believing (vv. 1–3).
He contrasts the principle of work, which earns a wage, with faith, which receives grace, affirming that faith—especially in the God who justifies the ungodly—is what God credits as righteousness (vv. 4–5).
David is cited to reinforce that blessedness lies in forgiveness apart from works (vv. 6–8), then Paul argues that Abraham’s faith was reckoned as righteousness before circumcision, making him the father of both circumcised and uncircumcised believers (vv. 9–12).
The promise to Abraham was given not through the law but through faith, ensuring that the inheritance rests on grace and is guaranteed to all who share Abraham’s faith (vv. 13–17).
Abraham’s unwavering trust in God’s power to give life to the dead and call into being what does not exist becomes the model of justifying faith, which is credited not only to him but also to all who believe in the God who raised Jesus (vv. 18–25).

Connections. Following chapter 3, which concludes that all are justified by faith apart from the law, chapter 4 deepens this doctrine by showing its roots in the patriarchal covenant. Using Abraham—a figure revered by all Jews—Paul proves that justification by faith is no novelty but the original pattern. This foundational argument prepares for chapter 5, which draws out the benefits of justification: peace with God, access to grace, and hope through Christ, to whom Abraham pointed.

What it teaches. Justification is by faith alone, received as grace, not merited by works (WCF 11.1; HC LD 23). Faith is credited as righteousness because it rests on God’s promise-keeping power, not human effort (WCF 11.2). Abraham is the spiritual father of all who believe, regardless of circumcision, showing that the covenant community has always included Gentiles by faith (HC Q&A 74; Canons of Dort I.12). The resurrection of Jesus is the pivotal event securing our justification, fulfilling the promise long foreshadowed in Abraham’s story (WCF 11.3; 8.6).

Apply. Trusting in God’s promise to justify the ungodly means receiving Christ’s resurrection as the ground of your right standing before God.

AI-generated. Not a substitute for Scripture, your pastor, or the confessions.