#35 Romans 4 Analysis: Part 1

1 What shall we say then (rhetorical question; continuing from preceding chapter) that Abraham (first Old Testament example; lived before the giving of the Mosaic Law) our father (physical father of the Jewish nation and spiritual father of all believers; cf. vv. 11-12), as pertaining to the flesh (from a human perspective; according to natural descent), hath found (discovered; obtained concerning justification)? (Paul deliberately begins with Abraham and then proceeds to David [v. 6]. Abraham being justified outside of the Law, while David was justified living under the Law. Together they demonstrate that justification has never been by works, either apart from or under the Mosaic economy.)

2 For if Abraham were justified (forensic declaration of righteousness) by works (on the basis of personal obedience or merit, opposed to grace which is unmerited favor), he hath whereof to glory (grounds for boasting), but not before God (though Abraham has the universal respect of men, even he fell short of the glory of God and was in need of imputed righteousness).

3 For what saith the scripture? (Paul appeals to the authority of the Old Testament; Gen. 15:6)Abraham believed (trusted) God, and it (faith in the Word of the Lord, the object of his belief) was counted (reckoned, credited, imputed) unto him for righteousness (a right standing before God; judicial righteousness, not qualitative infusion or ontological transformation).

4 Now to him that worketh (seeks acceptance with God through personal effort, law-keeping, sacraments, self-righteousness) is the reward (wages; payment) not reckoned (imputed) of grace (free and undeserved favor; gift), but of debt (something owed, due).

5 But to him that worketh not (see Eph. 2:8-9, Rom. 11:6; works do not produce salvation, but proceed from it, cf. Eph. 2:10), but believeth on him that justifieth the ungodly (the sinner; one lacking righteousness, cf. Rom. 3:10-12, 23), his faith is counted for righteousness.

6 Even as David (second Old Testament example; lived under the Mosaic Law and as Israel's king) also describeth (Psalm 32:1-2) the blessedness (happiness; beatification) of the man, unto whom God imputeth (credits, reckons) righteousness (legally a right standing before Him) without works (apart from synergistic merit).

7 Saying, Blessed (happy) are they (believers) whose iniquities (lawless deeds) are forgiven (pardoned; sent away), and whose sins (transgressions against God’s law) are covered (atoned, completed action by God).

8 Blessed (happy) is the man (elect believer) to whom the Lord will not impute (never to charge or place upon one's account) sin (transgression of God’s law, cf. 1 John 3:4). (David's testimony complements Abraham's: Abraham illustrates the positive imputation of righteousness, while David emphasizes the negative non-imputation of sin. “…I am thy shield, and thy exceeding great reward.” —Gen. 15:1. Together they present two sides of the same doctrine of justification by faith alone.)