Romans Chapter 4

            Paul has already made it clear that one is justified by faith, and not by the works of the law (Law of Moses). He now uses the example of Abraham to make this clearer still. If Abraham was justified, and Abraham predates the Law of Moses, then Abraham could not be saved by the Law of Moses! Is Paul still referring to the Law of Moses? “‘Works’ as used here [Romans 4:2] refers to works of law in general, not exclusively to the Mosaic law” (Deaver, p. 132).

            Abraham was highly regarded by any and all Israelites (Jews). He was considered to be the founder (father) of the Hebrew nation and it was through him that God’s promises came. Paul begins by asking how was Abraham justified; was it by works or by faith? It was the latter because if the former was the Law of Moses, it was not even in existence when he lived. The Law (of Moses) came after Abraham and so there was no way for him to be justified by the Law. Leon Morris mentions what the religious leaders (and people at large) thought about Abraham in relation to the Law of Moses: “…we find that Abraham our father had performed the whole law before it was given” (p. 195). On the other hand, if “works” is to be understood in general terms, Abraham was stilled justified by faith because of whom he trusted. Paul’s point in bringing Abraham into the discussion is twofold: first, to show the way in which Abraham was justified, and secondly, the way in which we will be justified.

            How is it that “works in general” are to be understood? Verses 4 and 5 make a contrast. If one works, he can boast of what is coming to him because he did something, or he met the obligations demanded of him – he earned it or has it coming to him (this is what Paul means when he speaks of “boasting”). When  this occurs, it is no more a matter of what God had said or done, but what man had done (note the emphasis with the italicized words). On the other hand, if one trusts the Lord, then it is not a matter of that which is due to him, but that which is given to him. The difference between these two ideas is momentous.

            King David is an excellent example of the point Paul was making (Rom. 4:6-8). David was a man with whom the Lord was very pleased, but a man who struggled mightily with doing what was right all the time. Because he struggled, David learned that he could not depend upon himself. He had to rest upon the Lord’s mercy, and this he did (a reading of Psalm 51 would be helpful). Paul makes reference David’s words from Psalm 32:1-2. Why did Paul incorporate what David said when he was speaking about Abraham? When David spoke these words, a good bit of time had come and gone since Abraham, and Paul’s point is to get the reader to understand that one’s justification is because of what God has done, not man. Too often, men think they are saved because of what they have done. The blessing comes from God, not self (cf. Galatians 1:10). Our understanding of this is paramount!

            In verses Rom. 4:9-15, Paul makes his application to the Gentiles. Already, he has made the assertion (Rom. 3:29) that God is God over all creation. Because of this, God has had (and has always had) one plan of salvation. To illustrate this point he speaks of God’s blessing to Abraham. But he does so at a certain point in Abraham’s life. Was he circumcised or uncircumcised? He makes this point because as soon as the Jew answers in an honest fashion, he will then have to give up his point that God’s plan to save man was exclusively for the Jew (through the Law of Moses) and not for the Gentile. But since God is God over all creation and Abraham was justified by God before his circumcision, then it is also the case that the uncircumcised can be justified in the same manner as Abraham – by faith.

            Note the purpose of circumcision. It was a seal of Abraham’s righteousness (or justification). Note further that he received this sign (seal) from God when he obeyed that which God required of him (Genesis 17:11-14, Genesis 22-27); this was some years after the time the Scriptures speaks of his faith being reckoned for righteousness (Genesis 15:6), at least thirteen years later. Was Abraham sealed before this? Yes he was. How could Abraham have not been sealed when he was declared righteous by God (before his circumcision)? The physical sign of circumcision was merely physical; when God added this requirement, it was incumbent upon Abraham to obey it. Though Abraham might have been sealed by God before circumcision, the physical component of circumcision was a requirement to be obeyed.  Thus, those who would be declared righteous under the old covenant by the Lord would be declared so because of their faith and obedience. Abraham was sealed because of his righteousness. It was a sign and seal. The sign was physical, the seal was spiritual. God declared Abraham righteous because of his faith (this is not a faith only declaration).

            The significance of Abraham and his seed in God plan is now made clearer (Rom. 4:16-25). Earlier in the life of Abraham, God made a promise to him. He made three promises: (1) God would make the descendents of Abraham a great nation (Genesis 12:2); (2) God would protect Abraham (Genesis 12:3); (3) all the families of the earth would be blessed through Abraham (Genesis 12:3). It is this third promise that Paul is “zeroing” in on. God’s promise to Abraham came before the Law and it came before his circumcision. So, it was not possible for the Law to play a significant role in a declaration of how one is justified, and neither was it possible for the Law to play a role in God’s promise to Abraham (and to man). What role did the Law play? The Law had a three-fold purpose in Romans: (1) it brought to one’s knowledge what sin actually is (Rom. 3:20); (2) it brings to one’s knowledge that there is an accounting of sin in one’s life (Rom. 4:15); (3) it bore witness to that fact that one is justified by faith (Rom. 3:22). This understanding of the Law’s role makes it clear that the promise of God to bless all mankind did not come because (or through) the Law of Moses. If so, this would have excluded those who were not Israelites. This is why Paul asked the question in C-3 if God was God of the Gentiles as well as the Jews (Rom. 3:29-31). This blessing of God came as a result of the faith that was in Abraham.

            Not only do we have a clear view of the significance of Abraham in God’s scheme of redemption, but we now see that Abraham is a model of faith. In other words, the same kind of faith that Abraham had we are to have as well. Because of Abraham’s faith, God’s promise was forthcoming. What kind of faith did Abraham have? God received a promise of a son; Sarai gave to her husband a hand-maid, but through this hand-maid God’s promised son was not going to come. Abraham already believed God, but he did not know exactly the way God would bring this promised son into the world, thus Abram, Sarai, and Hagar worked together (Genesis 15-16). About 12-13 years later, God told Abraham that Sarah would bear him a child. The significance of that is in what Paul said when he mentioned that Sarah had never borne children – there was no natural reason to think a change would occur (Romans Romans 4:19). Though there may have not been a natural reason, there was a spiritual reason – God. Abraham “decided in favor of God, and against nature” (Deaver, p. 140, italics in original). When God told Abraham this, Abraham never wavered, but was fully convinced that what God said would come to pass (Rom. 4:20-21). The kind of faith Abraham had we are to have as well (cf. Hebrews 11:6, 1).

            NOTE – A word on works religion. On occasion Christians will face an accusation that the Lord’s church promotes a works religion. This accusation is in reference to the Scripture’s insistence upon the necessity of baptism before one can be saved; because we insist upon it, they say we are insisting upon works. This is utter nonsense, and it is a failure to understand the apostle Paul’s point in Romans three and four.

            The works religion accusatory people throw up this charge because of history and a faulty interpretation. Let me say a brief word about history. In about the sixteenth century, the Roman Catholic Church practiced a works religion. Even today, they still practice a works religion. That is not to say that they don’t put emphasis upon the heart in their teaching, for they do. Long ago, however, people started reacting to that works religion mentality. This corresponded with the invention of the printing press. People were now able to read and study the Bible on their own. It did not take long before people saw the discrepancy between what they were told and what they read. While other men came along before him, it was Martin Luther who played a prominent role in what is now known as the protestant movement. This movement is simply a protest against Catholic corruptions of Bible teaching and religion.

            One such corruption was the emphasis upon works. The “protestant” movement said NO! A person is justified because of their faith. This response has turned into justification by faith only. Faith only is a false interpretation of what Paul is speaking about in Romans. Paul is not arguing for faith only. He is arguing that a man is justified by faith in contrast to the Law of Moses (which the people turned into a law of works). The Protestants emphasize only and the New Testament emphasizes faith.

Do works play a role in religion? If man seeks justification because of what he did (that is, outward obedience to a set of requirements), then no it plays no part in the religion of God. If works that originate in man’s mind – that is, good works – are understood to be a contributor to man’s salvation, the answer is no. However, if works are to be understood as God’s commands and if a man obeys from the heart that which God said, then works play an important role. For instance: since God requires of man his penitent response (in order to be saved), then what can man do but respond to God in the commanded fashion? If man responds to God merely in an outward form, his religion is vain. If, on the other hand, man responds to God because of his heart’s desire and follows that with obedience, what will God do? Save him! It is that simple. Works as Paul is using the word is man seeking to establish his own righteousness apart from God. Man will fail every time.