Commentary · ✓ Approved

Romans 4:1–25: Abraham, Justified by Faith, and the Father of All Who Believe

Certainty Says Implies Uncertain

Introduction: Abraham and the righteousness credited by faith

Says Romans 4 turns to Abraham: "What then shall we say that Abraham, our forefather according to the flesh, has discovered?" (4:1, BSB). Its text is Gen 15:6, "Abraham believed God, and it was credited to him as righteousness" (4:3, BSB), which returns in 4:9, 4:22, and 4:23. The chapter ends with those "who believe in Him who raised Jesus our Lord from the dead" (4:24, BSB).

Implies Romans 4 is the Scripture proof of 3:21–31. The righteousness of God was revealed "as attested by the Law and the Prophets" (3:21, BSB), and faith upholds the law (3:31; note.exegetical.Rom.3.27-Rom.3.31.boasting-excluded). Abraham, from the Law, and David, from the Psalms, show that God credits righteousness apart from works (4:1–8), before and apart from circumcision (4:9–12), and by promise, not by law (4:13–17). Abraham's faith is the pattern for those who believe in the God who raised Jesus (4:18–25).

Structure. 4:1–8: Abraham and David, credited apart from works, with a doctrinal note on crediting (4:3–8). 4:9–12: credited before circumcision. 4:13–17: the promise through faith, and Abraham as heir of the world. 4:18–22: Abraham's faith. 4:23–25: written for us.

Background. The historical notes treat Abraham in Second Temple writings (note.historical.Rom.4.1-Rom.4.25.abraham-second-temple), circumcision as sign and seal (note.historical.Rom.4.1-Rom.4.25.circumcision-seal), Jewish creation language (note.historical.Rom.4.1-Rom.4.25.creation-from-nothing), and Sarah's barrenness (note.historical.Rom.4.1-Rom.4.25.sarah-barrenness).

Note ID: note.exegetical.Rom.4.1-Rom.4.25.overview

Romans 4:1–8: Abraham and David, credited apart from works

1 What then shall we say that Abraham, our forefather according to the flesh, has discovered? 2 If Abraham was indeed justified by works, he had something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” 4 Now the wages of the worker are not credited as a gift, but as an obligation. 5 However, to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. 6 And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works: 7 “Blessed are they whose lawless acts are forgiven, whose sins are covered. 8 Blessed is the man whose sin the Lord will never count against him.” (BSB)

Uncertain How 4:1 is construed (note.language.Rom.4.1.heurekenai-propatora). This commentary leans to the construal the BSB follows: Abraham is the subject of εὑρηκέναι, and κατὰ σάρκα goes with τὸν προπάτορα ἡμῶν, "our forefather according to the flesh" (4:1, BSB), because the phrase follows it directly and Paul uses κατὰ σάρκα of descent (1:3; 9:3, 5). Two alternatives are named: κατὰ σάρκα with εὑρηκέναι, "found by the flesh," that is, by his own effort; and a break after ἐροῦμεν, "Have we found Abraham to be our forefather according to the flesh?" (src.wright-nib-romans). The place of εὑρηκέναι varies, and WH omits it (var.Rom.4.1.heurekenai); RP and TR read πατέρα (var.Rom.4.1.propatora).

Says "If Abraham was indeed justified by works, he had something to boast about, but not before God" (4:2, BSB). καύχημα (lex.G2745) is the ground for boasting. Scripture answers: "Abraham believed God, and it was credited to him as righteousness" (4:3, BSB), from Gen 15:6. Paul follows Swete's LXX, with the passive ἐλογίσθη and εἰς δικαιοσύνην, but has δέ for καί and the later name Abraham (note.language.Rom.4.3.gen-15-6; xref.Rom.4.3.Gen.15.6.heb). Jewish writers praised Abraham as tested and found faithful, and 1 Macc 2:52 (non-canonical) joins Gen 15:6 to the testing of Gen 22 (note.historical.Rom.4.1-Rom.4.25.abraham-second-temple).

Says "Now the wages of the worker are not credited as a gift, but as an obligation" (4:4, BSB). "However, to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness" (4:5, BSB). The words are μισθός (lex.G3408), ὀφείλημα (lex.G3783), λογίζομαι (lex.G3049), and ἀσεβής (lex.G765) (note.language.Rom.4.2-Rom.4.5.logizomai-misthos).

Implies The wage picture excludes working of any kind as the ground of the verdict, not only the practices that marked Israel off: the contrast is between working and believing, wage and gift (4:4–5). God justifies τὸν ἀσεβῆ, so the verdict does not rest on godliness found in the person (note.exegetical.Rom.3.9-Rom.3.20.all-under-sin).

Works and wages. Sanders described the Judaism of the period as covenantal nomism (src.sanders-ppj). Dunn reads "works of the law" chiefly as Israel's distinguishing practices and takes the wage picture of 4:4 as illustration only (src.dunn-wbc-romans), and Wright reads Romans 4 chiefly as about who belongs to Abraham's family (src.wright-nib-romans). Westerholm (src.westerholm-perspectives) and Gathercole (src.gathercole-where-is-boasting) read 4:4–5 as setting God's grace against human doing in general. The fuller discussion of "works of the law" is at 3:27–31 (note.exegetical.Rom.3.27-Rom.3.31.boasting-excluded).

Says "And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works" (4:6, BSB), and quotes Ps 32:1–2: "Blessed is the man whose sin the Lord will never count against him" (4:8, BSB). Paul's words match Swete's LXX (Ps 31:1–2) (note.language.Rom.4.7-Rom.4.8.ps-32-1-2; xref.Rom.4.7-Rom.4.8.Ps.32.1-Ps.32.2.heb; lex.G3108). SBLGNT prints οὗ in 4:8; RP and TR read ᾧ (var.Rom.4.8.hou-ho).

Implies Crediting righteousness (4:6) and not counting sin (4:7–8) are two sides of one verdict. The same verb, λογίζομαι, stands in Gen 15:6 and Ps 32:2, and David, a forgiven sinner, is blessed apart from works.

Implies Paul and James do not contradict each other. Paul asks on what ground God credits righteousness to the ungodly and answers, by faith apart from works (4:4–6); James asks what faith is genuine and points to the offering of Isaac (Gen 22), which came long after the crediting of Gen 15:6 and showed the faith already credited (Jas 2:21–23). Jas 2:21–24 is treated with James; the boundary between works and the verdict is set out in note.exegetical.Rom.2.6-Rom.2.16.judgment-according-to-works.

Textual: Romans 4:1 (variant unit: εὑρηκέναι after ἐροῦμεν / after ἡμῶν / omitted) - In text: Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα; (ti oun eroumen heurēkenai Abraam ton propatora hēmōn kata sarka?, "What then shall we say that Abraham, our forefather according to the flesh, has found?"): ℵ, A, C, D, E, F, G, itᵈ, itᵉ, itᶠ, itᵍ, vg, cop, arm, aeth, Origen (Lat.), Cyril, John of Damascus, Ambrosiaster. = SBLGNT, NA28, Treg - Alternative 1: Τί οὖν ἐροῦμεν Ἀβραὰμ τὸν πατέρα ἡμῶν εὑρηκέναι κατὰ σάρκα; (ti oun eroumen Abraam ton patera hēmōn heurēkenai kata sarka?, "What then shall we say that Abraham our father has found according to the flesh?"): K, L, P, syr, Chrysostom, Euthalius, Theodoret, Theophylact, Oecumenius. = Byz, TR - Alternative 2: Τί οὖν ἐροῦμεν Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα; (ti oun eroumen Abraam ton propatora hēmōn kata sarka?, "What then shall we say about Abraham, our forefather according to the flesh?"): B, 1908* (Tisch. 47*), Chrysostom (commentary). = WH - Evidence (from the variant record):

Editions (checked 2026-10-30): SBLGNT, RP2018, TR (local files); WH/Treg/NA28 from the SBLGNT apparatus; NA28 by reference only. Sigla: as in STYLE_GUIDE §2.3. Minuscules are Gregory–Aland numbers, with Tischendorf's Pauline number once in parentheses ("Tisch."); * = first hand, superscript ᶜ = a later corrector (Tischendorf's notation); full key in src.tischendorf-8. Minuscules whose Gregory–Aland number is not verified are summarized, not listed. Tischendorf names mainly dissenting witnesses, so some majuscules on the other side are inferred from his silence.

SBLGNT, Treg, NA28, and Tischendorf 8 (p. 379) place εὑρηκέναι after ἐροῦμεν; RP2018 and TR place it after ἡμῶν (with πατέρα, a separate unit: var.Rom.4.1.propatora); WH omits it.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 379, leaf n386; continued p. 380, leaf n387): after ἐροῦμεν: ℵ A C D E F G, four minuscules, the Latin d e f g and vg, cop, arm, aeth, Origen (Lat.), Cyril, John of Damascus, Ambrosiaster. After ἡμῶν: K L P and most others, the Syriac, Chrysostom (text), Euthalius, Theodoret, Theophylact, Oecumenius. Omitted: B, 1908*, Chrysostom (commentary).

Internal: the omission is the shortest and gives a smooth sentence ("What shall we say about Abraham?"), so it could be original, with εὑρηκέναι added at two different places. But B alone among the early majuscules omits it, and the word is needed for the sense "found" that 4:2 takes up. - Decision: Print SBLGNT's order (after ἐροῦμεν) with medium confidence; Tischendorf 8 prints it too. The early majuscules apart from B have it there, and the Byzantine order looks like a smoothing that brings the infinitive next to κατὰ σάρκα. The omission (B, WH) is the main alternative; it changes the question to 'What shall we say about Abraham?' How the sentence is construed is discussed in note.language.Rom.4.1.heurekenai-propatora. Confidence medium. - Says/Implies: The place of εὑρηκέναι bears on the construal of 4:1, discussed above; on every reading 4:1 turns to Abraham as the test case for 3:27–31. - Variant record: var.Rom.4.1.heurekenai.

Textual: Romans 4:1 (variant unit: προπάτορα / πατέρα) - In text: τὸν προπάτορα ἡμῶν (ton propatora hēmōn, "our forefather"): ℵ*, ℵᶜ, A, B, C*, syrˢᶜʰ, cop, arm, aeth, Cyril, John of Damascus. = SBLGNT, NA28, WH, Treg - Alternative: τὸν πατέρα ἡμῶν (ton patera hēmōn, "our father"): ℵᵃ, C³, D, E, F, G, K, L, P, itᵈ, itᵉ, itᶠ, itᵍ, vg, syrᵖ, Origen (Lat.), Chrysostom, Euthalius, Theodoret, Theophylact, Oecumenius. = Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg, NA28, and Tischendorf 8 (p. 379) read προπάτορα; RP2018 and TR read πατέρα.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 380, leaf n387): προπάτορα: ℵ (first hand and one later corrector) A B C*, four minuscules, syrˢᶜʰ, cop, arm, aeth, Cyril, John of Damascus. πατέρα: ℵ (corrector a) C (third corrector) D E F G K L P and most others, the Latin d e f g and vg, syrᵖ, Origen (Lat.), Chrysostom, Euthalius, Theodoret, Theophylact, Oecumenius. Tischendorf notes that the NT usually calls Abraham πατήρ (Luke 16:24, 30; John 8:53; Acts 7:2; Rom 4:12), while προπάτωρ is common in the Greek fathers.

Internal: προπάτωρ occurs only here in the NT. πατέρα matches 4:12, 16–18, where Abraham is father of all who believe, so a change to it is easy to explain. - Decision: Print προπάτορα with high confidence; Tischendorf 8 prints it too. ℵ A B C* agree, and πατέρα is assimilation to the usual title and to 4:12–18. The alternative πατέρα does not change the sense much: either way Abraham is the Jews' ancestor 'according to the flesh'. Confidence high. - Variant record: var.Rom.4.1.propatora.

Textual: Romans 4:8 (variant unit: οὗ / ᾧ) - In text: μακάριος ἀνὴρ οὗ οὐ μὴ λογίσηται κύριος ἁμαρτίαν (makarios anēr hou ou mē logisētai kyrios hamartian, "blessed is the man whose sin the Lord will never count"): ℵ*, B, D*, E, G. = SBLGNT, NA28, WH, Treg - Alternative: μακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν (makarios anēr hō ou mē logisētai kyrios hamartian, "blessed is the man to whom the Lord will never count sin"): ℵᶜ, A, C, Dᶜ, F, K, L, P, itᵈ, itᵉ, itᶠ, itᵍ, vg, cop, Origen (Lat.), Cyril, Theodoret, Euthalius, John of Damascus. = Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg, NA28, and Tischendorf 8 (p. 381) read οὗ; RP2018 and TR read ᾧ.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 381, leaf n388): οὗ: ℵ* B D* E G and one minuscule. ᾧ: ℵᶜ A C Dᶜ F K L P and most others, the Latin d e f g and vg, cop, Origen (Lat.), Cyril, Theodoret, Euthalius, John of Damascus. Tischendorf adds that the printed (Roman) LXX and Clement have ᾧ, while ℵ A B of the LXX have οὗ.

LXX: Swete's Ps 31:2 prints οὗ οὐ μὴ λογίσηται; his apparatus gives ᾧ for a corrector of ℵ and for R* (vol. 2, p. 250, read on the scan).

Internal: ᾧ matches the dative with λογίζεται in 4:6 (ᾧ ὁ θεὸς λογίζεται) and the dative usual with λογίζομαι, so a change to it is easy to explain. The same split runs through the LXX witnesses. - Decision: Print οὗ with medium confidence; Tischendorf 8 prints it too. It is the reading of ℵ* B D* and of Swete's LXX text, and ᾧ looks like assimilation to 4:6. The sense is the same: the Lord does not count the man's sin against him. The quotation itself is treated by the Hebrew Scholar (note.language.Rom.4.7-Rom.4.8.ps-32-1-2). Confidence medium. - Variant record: var.Rom.4.8.hou-ho.

Note ID: note.exegetical.Rom.4.1-Rom.4.8.abraham-and-david

Romans 4:3–8: Doctrinal note on crediting righteousness

Implies In 4:3–8 λογίζομαι (lex.G3049) is God's forensic crediting of righteousness apart from works; the grounds from Gen 15:6 and 4:4–6 are set out in note.language.Rom.4.2-Rom.4.5.logizomai-misthos and are not repeated here.

Uncertain The force of εἰς δικαιοσύνην. This commentary follows the lean of note.language.Rom.4.2-Rom.4.5.logizomai-misthos, "as righteousness" (the LXX idiom; note.language.Rom.2.26.dikaiomata-logisthesetai); the alternative is "with a view to righteousness," faith leading to it. The Hebrew of Gen 15:6 and Paul's passive ἐλογίσθη are treated in note.language.Rom.4.3.gen-15-6.

Implies Faith is the instrument, not the ground, and is not itself the righteousness credited. In 4:4–5 believing is set against working as the way a gift is received, not offered as a substitute work; the righteousness is God's free gift through the redemption in Christ (3:24–26); it comes through the obedience of the one man (5:18–19); in Christ believers "become the righteousness of God" (2 Cor 5:21, BSB); and it is "from God," not "my own" (Phil 3:9).

Implies Read together with 3:24–26; 5:18–19; 2 Cor 5:21; and Phil 3:9, the righteousness credited in 4:3–8 is Christ's righteousness imputed to the believer. The case is set out in note.exegetical.Rom.1.17.imputation and is not repeated here; that note's question about Christ's active obedience is left as it stands there.

Other readings. Gundry argues that Paul speaks of faith itself reckoned as righteousness, not of Christ's righteousness imputed (src.gundry-nonimputation-2004). Wright also denies that Paul teaches the imputation of Christ's righteousness and reads the verdict as God's declaration that the believer belongs to his people (src.wright-nib-romans).

Note ID: note.exegetical.Rom.4.3-Rom.4.8.crediting-righteousness

Romans 4:9–12: Credited before circumcision

9 Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 In what context was it credited? Was it after his circumcision, or before? It was not after, but before. 11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them. 12 And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. (BSB)

Says "Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness" (4:9, BSB). "In what context was it credited? Was it after his circumcision, or before? It was not after, but before" (4:10, BSB).

Implies The order of Genesis settles the question. The crediting of Gen 15:6 comes before Ishmael's birth, when Abraham was eighty-six (Gen 16:16), and the circumcision of Gen 17 comes when he was ninety-nine (17:1, 24) (note.language.Rom.4.11.gen-17-11-sign; note.historical.Rom.4.1-Rom.4.25.circumcision-seal).

Says "And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised" (4:11, BSB). σημεῖον (lex.G4592) matches Gen 17:11 in Swete's LXX; σφραγίς (lex.G4973), "seal," is Paul's word (note.language.Rom.4.11.gen-17-11-sign; xref.Rom.4.11.Gen.17.10-Gen.17.11.heb; lex.G4061; lex.G203).

Uncertain The genitive σημεῖον … περιτομῆς. This commentary leans to "the sign, namely circumcision": Abbott-Smith lists Rom 4:11 as an epexegetic genitive, and Gen 17:11 calls circumcision the sign. The alternative is "the sign belonging to circumcision" (note.language.Rom.4.11-Rom.4.12.semeion-sphragis).

Implies The sign and seal confirmed a righteousness already credited by faith; they did not cause it (4:10–11). Later Jewish teaching made circumcision the completion of Abraham's righteousness (m. Ned. 3:11; note.historical.Rom.4.1-Rom.4.25.circumcision-seal), and Paul's order of events tells against that.

Uncertain The use of 4:11 in debates on baptism. Paedobaptist readings take baptism, like circumcision, as a sign and seal of the covenant of grace given also to believers' children, comparing Col 2:11–12 (Westminster Confession 28; src.wcf-1646). Credobaptist readings note that Abraham's seal followed his faith and that Col 2:11–12 ties baptism to faith, so baptism follows profession of faith (Second London Baptist Confession 29; src.2lbc-1677). The team takes no lean.

Says "So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them" (4:11, BSB). "And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised" (4:12, BSB). NA28, RP, and TR add καί before αὐτοῖς (var.Rom.4.11.kai).

Uncertain Whether 4:12 describes one group or two. This commentary leans to one group, circumcised Jews who also walk in Abraham's faith, taking the second τοῖς as loose style. The alternative is two groups, the circumcised and those who follow his faith (note.language.Rom.4.11-Rom.4.12.semeion-sphragis). The order of the last words varies without change of sense (var.Rom.4.12.pisteos-order).

Implies Abraham is father of believing Gentiles and believing Jews alike, by faith and not by circumcision. This is the one God who justifies circumcised and uncircumcised by faith (3:29–30; note.language.Rom.3.30.shema).

Textual: Romans 4:11 (variant unit: εἰς τὸ λογισθῆναι αὐτοῖς / εἰς τὸ λογισθῆναι καὶ αὐτοῖς) - In text: εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην (eis to logisthēnai autois tēn dikaiosynēn, "so that righteousness might be credited to them"): ℵ*, A, B, 1908 (Tisch. 47), 436 (Tisch. 80), cop, Cyril, John of Damascus. = SBLGNT, WH, Treg - Alternative: εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην (eis to logisthēnai kai autois tēn dikaiosynēn, "so that righteousness might be credited to them also"): ℵᶜ, C, D, E, F, G, K, L, P, itᵈ, itᵉ, itᶠ, itᵍ, vg, syr, arm, aeth, Origen (Lat.), Theodoret, Theophylact, Oecumenius. = NA28, Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg, and Tischendorf 8 (p. 382) omit καί; NA28, RP2018, and TR have it.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 382, leaf n389): without καί: ℵ* A B, 1908, 436, and about a dozen other minuscules, two Vulgate manuscripts (demid, tol), cop, Cyril, John of Damascus. With καί: ℵᶜ C D E F G K L P and by far the most others, the Latin d e f g and vg, the Syriac, arm, aeth, Origen (Lat.), Theodoret, Theophylact, Oecumenius.

Internal: καί ("also") makes explicit that uncircumcised believers share Abraham's crediting, which the clause already says; it is an easy addition. Its omission after -ναι could also be accidental. - Decision: Print SBLGNT's text without καί with medium confidence; Tischendorf 8 omits it too. ℵ* A B agree, and καί reads as a clarifying addition. The alternative (NA28, RP, TR) adds 'also'; the sense is the same. Confidence medium. - Variant record: var.Rom.4.11.kai.

Note ID: note.exegetical.Rom.4.9-Rom.4.12.before-circumcision

Romans 4:13–17: The promise through faith, and the heir of the world

13 For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. 14 For if those who live by the law are heirs, faith is useless and the promise is worthless, 15 because the law brings wrath. And where there is no law, there is no transgression. 16 Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist. (BSB)

Says "For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith" (4:13, BSB). The words are ἐπαγγελία (lex.G1860) and κληρονόμος (lex.G2818) (note.language.Rom.4.13-Rom.4.16.kleronomos-kosmou).

Uncertain What "heir of the world" means. Genesis promises Abraham's offspring the land (Gen 12:7; 13:14–17; 15:18; 17:8), many nations (17:4–6), blessing for all the families of the earth (12:3), and blessing for all nations through his offspring (22:17–18; xref.Rom.4.13.Gen.22.17-Gen.22.18.heb). This commentary leans to the promise of land and nations widened to the world, as 8:17–23 develops: believers are "heirs of God and co-heirs with Christ" (8:17, BSB), and creation itself will be set free. The alternative limits it to the many nations of Gen 17:5 (4:17–18). Jewish writers had already widened the land promise to the whole earth (Sir 44:21; Jub. 22:14; both non-canonical; note.historical.Rom.4.1-Rom.4.25.abraham-second-temple).

Implies The inheritance belongs to Abraham "and his offspring" (4:13, BSB), that is, to all who are "of the faith of Abraham" (4:16, BSB), Jews and Gentiles. It comes by promise received through faith, not by the law.

Says "For if those who live by the law are heirs, faith is useless and the promise is worthless, because the law brings wrath. And where there is no law, there is no transgression" (4:14–15, BSB). κεκένωται and κατήργηται are perfects (lex.G2673). RP and TR read γάρ for δέ in 4:15 (var.Rom.4.15.de-gar).

Implies The law brings wrath because sinners break it (lex.G3709; lex.G3551). παράβασις (lex.G3847) is the overstepping of a stated command (2:23; 5:13–14). An inheritance resting on the law could therefore never be received, and faith and promise would be emptied.

Uncertain The subject of the verbless clause in 4:16. This commentary leans to "the promise," as the BSB supplies ("the promise comes by faith," 4:16, BSB), because ἐπαγγελία is the subject of 4:13–14 and returns at the end of the verse. The alternative supplies "the inheritance" or "the heirs" from 4:14 (note.language.Rom.4.13-Rom.4.16.kleronomos-kosmou).

Implies The promise rests on grace "and may be guaranteed to all Abraham’s offspring" (4:16, BSB) because it depends on God's grace received by faith, not on keeping the law. βεβαίαν, "guaranteed," marks it as sure. "He is the father of us all" (4:16, BSB).

Says "As it is written: “I have made you a father of many nations.”" (4:17, BSB). The quotation is Gen 17:5 in the words of Swete's LXX (note.language.Rom.4.17-Rom.4.18.gen-17-5-gen-15-5; xref.Rom.4.17.Gen.17.5.heb). In κατέναντι οὗ ἐπίστευσεν θεοῦ the relative is attracted, "before the God in whom he believed" (note.language.Rom.4.17.katenanti-kalountos).

Uncertain What τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα (4:17) says about creation (lex.G2227). This commentary follows the lean of note.language.Rom.4.17.katenanti-kalountos: God's creative call that brings into being what does not exist, with ὡς ὄντα giving the result. Creation out of nothing is then the background, not the statement (compare 1 Cor 1:28, τὰ μὴ ὄντα; 2 Macc 7:28, non-canonical). The alternative takes ὡς as "as though": God "speaks of things that are not as though they were," naming the promised nations before they exist (4:17a, 18). The BSB, "calls into being what does not yet exist" (4:17, BSB), follows the first reading (note.historical.Rom.4.1-Rom.4.25.creation-from-nothing).

Implies The description of God as "the God who gives life to the dead" (4:17, BSB) prepares for the deadness of Abraham's body and Sarah's womb (4:19) and for the God who raised Jesus (4:24).

Textual: Romans 4:15 (variant unit: οὗ δέ / οὗ γάρ) - In text: οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις (hou de ouk estin nomos, oude parabasis, "but where there is no law, there is no transgression"): ℵ*, A, B, C, 104 (Tisch. 31), 436 (Tisch. 80), cop, syrᵖ (margin), arm, Origen (Lat.), Theodoret, John of Damascus, Theophylact. = SBLGNT, NA28, WH, Treg - Alternative: οὗ γὰρ οὐκ ἔστιν νόμος, οὐδὲ παράβασις (hou gar ouk estin nomos, oude parabasis, "for where there is no law, there is no transgression"): ℵᶜ, D, E, F, G, K, L, P, itᵈ, itᵉ, itᶠ, itᵍ, vg, syrˢᶜʰ, syrᵖ, Chrysostom, Euthalius, Cyril, Oecumenius, Ambrosiaster. = Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg, NA28, and Tischendorf 8 (p. 383) read δέ; RP2018 and TR read γάρ.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 383, leaf n390): δέ: ℵ* A B C, 104, 436, two further minuscules, cop, the Harklean Syriac margin, arm, Origen (Lat.), Theodoret, John of Damascus, Theophylact, Julian (in Augustine). γάρ: ℵᶜ D E F G K L P and most others, the Latin d e f g and vg, syrˢᶜʰ and the Harklean text, Origen (Lat., once), Chrysostom, Euthalius, Cyril, Oecumenius, Ambrosiaster, Augustine.

Internal: γάρ repeats the γάρ of 4:13, 14 and 15a and makes 4:15b one more reason in the chain. δέ sets 4:15b against 4:15a as its converse. - Decision: Print δέ with high confidence; Tischendorf 8 prints it too. ℵ* A B C agree, and γάρ is easily explained by the run of γάρ clauses before it. The sense hardly changes; on παράβασις see note.language.Rom.4.13-Rom.4.16.kleronomos-kosmou. Confidence high. - Variant record: var.Rom.4.15.de-gar.

Note ID: note.exegetical.Rom.4.13-Rom.4.17.promise-through-faith

Romans 4:18–22: Abraham's faith

18 Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.” 19 Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb. 20 Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God was able to do what He had promised. 22 This is why “it was credited to him as righteousness.” (BSB)

Says "Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.”" (4:18, BSB). The quotation is Gen 15:5 in the words of Swete's LXX (note.language.Rom.4.17-Rom.4.18.gen-17-5-gen-15-5; xref.Rom.4.18.Gen.15.5.heb). On παρʼ ἐλπίδα ἐπʼ ἐλπίδι see note.language.Rom.4.18-Rom.4.21.par-elpida-diekrithe.

Implies Paul joins the two promises: the many nations of Gen 17:5 are the countless offspring of Gen 15:5.

Uncertain The text of 4:19. This commentary follows the Greek Scholar's lean to the reading without οὐ (var.Rom.4.19.ou-katenoesen): "Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb" (4:19, BSB). The alternative, with οὐ (RP and TR), has him "not consider" them. On either reading the point is μὴ ἀσθενήσας τῇ πίστει: he faced the facts, or looked past them, without weakening in faith. The printed text, with SBLGNT, omits ἤδη, "already," at low confidence; ℵ A C D read it, and WH, Treg, NA28, RP, and TR print it (var.Rom.4.19.ede).

Says Genesis gives the ages: Abraham a hundred and Sarah ninety (Gen 17:17), and Sarah past childbearing (18:11) (xref.Rom.4.19.Gen.17.17.heb; xref.Rom.4.19-Rom.4.21.Gen.18.11-Gen.18.14.heb; note.historical.Rom.4.1-Rom.4.25.sarah-barrenness).

Uncertain οὐ διεκρίθη τῇ ἀπιστίᾳ (lex.G1252). This commentary leans to "did not waver," as the BSB has it ("Yet he did not waver through disbelief in the promise of God," 4:20, BSB), since the contrast with ἐνεδυναμώθη τῇ πίστει fits. The alternative is "did not dispute" with God (note.language.Rom.4.18-Rom.4.21.par-elpida-diekrithe).

Implies Abraham's faith rested on God's promise and power, not on his own capacity: he was "fully persuaded that God was able to do what He had promised" (4:21, BSB; lex.G4135), and Gen 18:14 asks whether anything is too hard for the Lord. Such faith gives glory to God (4:20).

Uncertain How 4:19–20 relates to Abraham's laughter (Gen 17:17) and Sarah's (18:12). This commentary leans to Paul reading the whole account from its outcome, the birth of Isaac (Gen 21:1–7). The alternative is that Paul leaves those episodes aside and speaks of the settled direction of Abraham's faith.

Says "This is why “it was credited to him as righteousness.”" (4:22, BSB). The printed text, with SBLGNT, has διό at low confidence; ℵ A C and most witnesses read διὸ καί, and Tischendorf 8, WH, Treg, NA28, RP, and TR print it (var.Rom.4.22.kai).

Textual: Romans 4:19 (variant unit: κατενόησεν / οὐ κατενόησεν) - In text: καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα (kai mē asthenēsas tē pistei katenoēsen to heautou sōma, "without weakening in faith he considered his own body"): ℵ, A, B, C, vg (am, fu), syrˢᶜʰ, cop, Origen (Lat.), Chrysostom, John of Damascus. = SBLGNT, NA28, WH, Treg - Alternative: καὶ μὴ ἀσθενήσας τῇ πίστει οὐ κατενόησεν τὸ ἑαυτοῦ σῶμα (kai mē asthenēsas tē pistei ou katenoēsen to heautou sōma, "not weakening in faith, he did not consider his own body"): D, E, F, G, K, L, P, itᵈ, itᵉ, itᶠ, itᵍ, vg, syrᵖ, Origen (Lat.), Epiphanius, Theophylact, Oecumenius, Ambrosiaster. = Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg, NA28, and Tischendorf 8 (p. 384) read κατενόησεν without οὐ; RP2018 and TR read οὐ κατενόησεν.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 384, leaf n391): without οὐ: ℵ A B C, three minuscules, two Vulgate manuscripts (am, fu), syrˢᶜʰ, cop, Origen (Lat.), Chrysostom, John of Damascus, Julian (in Augustine); one minuscule and Theodoret read ὡς κατενόησε, and arm and aeth are similar. With οὐ: D E F G K L P and most others, the Latin d e f g and vg, syrᵖ, Origen (Lat.), Chrysostom (one edition), Epiphanius, Theophylact, Oecumenius, Ambrosiaster.

Internal: without οὐ, Abraham faced the facts of his age and Sarah's barrenness and still believed; 4:20–21 then explain how. With οὐ, his faith is shown by not dwelling on them. οὐ is easily added by a reader who took 'not weak in faith' to mean 'did not look at the obstacles'. - Decision: Print SBLGNT's κατενόησεν without οὐ with high confidence; Tischendorf 8 omits οὐ too. ℵ A B C agree, and the negative is an easy explanatory addition. The alternative (οὐ, RP and TR) makes the same point about Abraham's faith from the other side: 'he did not consider'. Both readings and their sense are compared in note.language.Rom.4.18-Rom.4.21.par-elpida-diekrithe. Confidence high. - Says/Implies: With or without οὐ, the point is μὴ ἀσθενήσας τῇ πίστει: Abraham did not weaken in faith. - Variant record: var.Rom.4.19.ou-katenoesen.

Textual: Romans 4:19 (variant unit: σῶμα νενεκρωμένον / σῶμα ἤδη νενεκρωμένον) - In text: τὸ ἑαυτοῦ σῶμα νενεκρωμένον (to heautou sōma nenekrōmenon, "his own body as good as dead"): B, F, G, 1908 (Tisch. 47), itᵈ, itᵉ, itᶠ, itᵍ, vg (am, demid, harl), syrˢᶜʰ, syrᵖ, aeth, Origen (Lat.), Chrysostom, Epiphanius. = SBLGNT - Alternative: τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον (to heautou sōma ēdē nenekrōmenon, "his own body already as good as dead"): ℵ, A, C, D, E, K, L, P, cop, arm, Origen (Lat.), Euthalius, Theodoret, John of Damascus, Theophylact, Oecumenius. = NA28, WH, Treg, Byz, TR - Evidence (from the variant record):

SBLGNT and Tischendorf 8 (p. 384) omit ἤδη; WH, Treg, NA28, RP2018, and TR have it.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 384, leaf n391): without ἤδη: B F G, 1908 and one further minuscule, the Latin d e f g with three Vulgate manuscripts (am, demid, harl), syrˢᶜʰ, the Harklean text, aeth, Origen (Lat.), Chrysostom, Epiphanius. With ἤδη: ℵ A C D E K L P and most others, cop, the Harklean Syriac (under an asterisk), arm, the Clementine Vulgate, Origen (Lat.), Euthalius, Theodoret, John of Damascus, Theophylact, Oecumenius. Lachmann bracketed it.

Internal: ἤδη heightens the point and may be an addition; it could also have dropped out after σῶμα. The witnesses are divided, and Origen's Latin is on both sides. - Decision: Print SBLGNT's text without ἤδη with low confidence; Tischendorf 8 omits it too. B with F G, the Old Latin, and syrˢᶜʰ has the shorter text, and an intensifying addition is easy to explain. The main alternative, ἤδη with ℵ A C D (printed by WH, Treg, and NA28), is strong. 'Already' adds emphasis only; the sense is the same. Confidence low. - Variant record: var.Rom.4.19.ede.

Textual: Romans 4:22 (variant unit: διό / διὸ καί) - In text: διὸ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (dio elogisthē autō eis dikaiosynēn, "therefore it was credited to him as righteousness"): B, D*, F, G, itᶠ, itᵍ, syrˢᶜʰ, cop, arm. = SBLGNT - Alternative: διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (dio kai elogisthē autō eis dikaiosynēn, "therefore also it was credited to him as righteousness"): ℵ, A, C, Dᶜ, E, K, L, P, itᵈ, itᵉ, vg, syrᵖ, Origen (Lat.), Euthalius, Theodoret, John of Damascus, Ambrosiaster. = NA28, WH, Treg, Byz, TR - Evidence (from the variant record):

SBLGNT omits καί; WH, Treg, NA28, RP2018, TR, and Tischendorf 8 (p. 384) have it.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 384, leaf n391): διὸ καί: ℵ A C Dᶜ E K L P and apparently all others, the Latin d e and vg, syrᵖ, Origen (Lat.), Euthalius, Theodoret, John of Damascus, Ambrosiaster. διό alone: B D* F G, the Latin f g, syrˢᶜʰ, cop, arm. Lachmann bracketed καί.

Internal: διὸ καί is a common Pauline link (Rom 15:22; 2 Cor 1:20; 4:13; 5:9), so καί may be original and dropped as redundant; it may also have been added to match that usage. - Decision: Print SBLGNT's διό with low confidence. Tischendorf 8, WH, Treg, and NA28 print διὸ καί, and ℵ A C with most witnesses support it; that is the main alternative. B and the Western witnesses have the shorter text, and the base text is kept because both readings are early and the internal evidence cuts both ways. The sense is the same: διό draws the conclusion from Abraham's faith in 4:18–21 that "it was credited to him as righteousness" (Gen 15:6). Confidence low. - Variant record: var.Rom.4.22.kai.

Note ID: note.exegetical.Rom.4.18-Rom.4.22.abrahams-faith

Romans 4:23–25: Written for us

23 Now the words “it was credited to him” were written not only for Abraham, 24 but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our trespasses and was raised to life for our justification. (BSB)

Says "Now the words “it was credited to him” were written not only for Abraham, but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead" (4:23–24, BSB).

Implies The same crediting holds for all who believe in the God who raised Jesus: Gen 15:6 was written for them too (compare Rom 15:4). Abraham believed the God who gives life to the dead (4:17); believers trust the God who raised Jesus from the dead (4:24).

Says "He was delivered over to death for our trespasses and was raised to life for our justification" (4:25, BSB). παράπτωμα (lex.G3900) and δικαίωσις (lex.G1347) recur in 5:15–20, and God is the agent of both passives (4:24; 8:32; lex.G3860).

Uncertain The force of the two διά phrases (note.language.Rom.4.25.dia-paraptomata-dikaiosin). This commentary leans to a retrospective first phrase, "because of our trespasses," and a prospective second, "for our justification," that is, to bring it about. Grounds: διά with the accusative can mean "for the sake of" (Abbott-Smith), and Paul ties justification to the risen Christ (4:24; 8:34; 1 Cor 15:17). The alternative reads both as retrospective, he was raised because our justification had been secured by his death: the two clauses are strictly parallel, and 5:9 says believers "have now been justified by His blood" (BSB).

Uncertain Whether παρεδόθη with sins echoes Isa 53:12. This commentary holds the echo probable, not established; the alternative is a traditional formula (xref.Rom.4.25.Isa.53.12.heb).

Implies Christ was delivered over because of our trespasses, bearing their penalty in our place (3:24–26; 5:9; 8:3; note.exegetical.Rom.3.21-Rom.3.26.righteousness-revealed; note.exegetical.Rom.3.25.hilasterion-propitiation). His resurrection is bound to the verdict of justification, so the death and resurrection belong together in the believer's justification (5:9–10, 18).

Note ID: note.exegetical.Rom.4.23-Rom.4.25.written-for-us

Minor variants (no change in meaning). Only the 4:12 word-order unit has its own variant record, with the full evidence and decision. - Romans 4:2: text πρὸς θεόν (SBLGNT, Tischendorf 8; ℵ, A, B, C, D*, F, G, Cyril) / alt. πρὸς τὸν θεόν (Dᶜ, E, K, L, P, apparently all others, Chrysostom, Theodoret, Euthalius, John of Damascus). Byz, TR = alternative. No change in meaning; no variant record. - Romans 4:4: text κατὰ ὀφείλημα (SBLGNT, RP2018, Tischendorf 8; ℵ, A, B, C, D, E, F, G, K, L, P, nearly all others, arm, Chrysostom, Euthalius, Cyril, Theodoret, John of Damascus) / alt. κατὰ τὸ ὀφείλημα (TR; a few minuscules, Oecumenius). Byz = text; TR = alternative. No change in meaning; no variant record. - Romans 4:6: text Δαυίδ (SBLGNT, RP2018) / alt. Δαβίδ (TR). Spelling only (Tischendorf 8 prints Δαυείδ); no variant record. - Romans 4:9: text λέγομεν γάρ (SBLGNT, Tischendorf 8; ℵ, B, D*, 1908 (Tisch. 47)) / alt. λέγομεν γὰρ ὅτι (A, C, Dᶜ, E, F, G, K, L, P, most others, vg, syr, cop, arm, Origen, Chrysostom, Cyril, Euthalius, Theodoret, John of Damascus; Lachmann brackets ὅτι). Byz, TR = alternative. ὅτι only marks the quotation; no variant record. - Romans 4:12: text τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως (ℵᵃ, A, B, C, F, G, …) / alt. 1 τοῖς ἴχνεσιν τῆς ἐν τῇ ἀκροβυστίᾳ πίστεως (no witness named in Tischendorf 8 for this exact form) / alt. 2 τοῖς ἴχνεσιν τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ (K, L, P, vg (Clementine), Euthalius, Theodoret, …) / alt. 3 τοῖς ἴχνεσιν τῆς πίστεως τῆς ἐν ἀκροβυστίᾳ πίστεως (D, E, itᵈ, itᵉ). Byz = alternative 2; TR = alternative 1. Confidence high. var.Rom.4.12.pisteos-order. - Romans 4:13: text κόσμου (SBLGNT, Tischendorf 8; ℵ, A, B, C, D, E, F, G, 1908 (Tisch. 47), 436 (Tisch. 80), and two more minuscules (73; Scrivener's d), arm, John of Damascus) / alt. τοῦ κόσμου (K, L, P, most others, Cyril, Euthalius, Theodoret, Theophylact, Oecumenius). Byz, TR = alternative. No change in meaning; no variant record.

Sigla: ℵᵃ = Tischendorf's corrector a.

Summary

This summary repeats the conclusions above. It adds no new argument.

Says Abraham believed God, and it was credited to him as righteousness (4:3; Gen 15:6). The worker's wage is owed, but to the one who does not work but believes in him who justifies the ungodly, faith is credited as righteousness (4:4–5), and David blesses the one whose sin the Lord does not count (4:6–8). The crediting came before circumcision, which Abraham received as a sign and seal (4:9–11). The promise that he would be heir of the world came through the righteousness of faith, not through the law (4:13). Abraham believed the God who gives life to the dead (4:17–21), and the words "it was credited to him" were written also for those who believe in him who raised Jesus, who was delivered over because of our trespasses and raised διὰ τὴν δικαίωσιν ἡμῶν (4:23–25).
Implies λογίζομαι in 4:3–8 is God's forensic crediting of righteousness apart from works. Faith is the instrument, not the ground, and is not itself the righteousness credited, and that righteousness is Christ's, imputed. Working of any kind is excluded as the ground of the verdict. The sign and seal confirmed a righteousness already credited. Abraham is father of believing Jews and Gentiles alike. Paul and James do not contradict each other. Christ was delivered over bearing the penalty of our trespasses.
Uncertain The construal of 4:1 (lean: κατὰ σάρκα with προπάτορα); εἰς δικαιοσύνην (lean: "as righteousness"); σημεῖον περιτομῆς (lean: "the sign, namely circumcision"); the use of 4:11 in debates on baptism (no lean); one group or two in 4:12 (lean: one); "heir of the world" (lean: land and nations widened to the world); the subject of 4:16 (lean: the promise); 4:17b and creation (lean: God's creative call, with creation out of nothing as background, not statement); the text of 4:19 (lean: without οὐ); οὐ διεκρίθη (lean: "did not waver"); Paul and the laughter of Gen 17–18 (lean: read from the outcome); the two διά phrases of 4:25 (lean: retrospective, then prospective); and an Isa 53:12 echo (lean: probable, not established).

Sources Bible Scholarship & Tool CC BY 4.0 SBLGNT CC BY 4.0 BSB public domain LXX (Swete) CC BY-SA 4.0 🔒︎ Wright, NIB Romans Copyrighted 🔒︎ Sanders, PPJ Copyrighted 🔒︎ Dunn, Romans (WBC) Copyrighted 🔒︎ Westerholm, Perspectives Copyrighted 🔒︎ Gathercole, Where Is Boasting? Copyrighted 🔒︎ Gundry, 'Nonimputation' Copyrighted Abbott-Smith public domain WCF public domain 2LBC public domain RP2018 Unlicense TR (Scrivener 1894) public domain Tischendorf⁸ public domain 🔒︎ NA28 Copyrighted

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