4:1 Abraham The first ot patriarch. Paul refers to Abraham to advance his argument on justification.

our ancestor Paul speaks to those who are ethnically Jewish.

4:2 was justified The Greek word used here, edikaiōthē, can be translated “was justified” or “was declared righteous”; it refers to being put in right relation with someone else. Some Jewish contemporaries of Paul may have argued that Abraham was justified by works and reasoned that both Jews and Gentiles must be justified in the same way. Paul disproves their argument with a quotation from Gen 15:6.

works May refer to Abraham’s efforts—his good works. Alternatively, it may refer to works of the law. See note on Rom 3:20.

The Law in Paul’s Letters

4:3 credited to him for righteousness Through this quotation from Gen 15:6, Paul demonstrates that Abraham received righteousness through faith, not works.

4:5 ungodly In this context, “ungodly” also includes Abraham (v. 1), who was similar to the Gentiles in that he was uncircumcised and not under the law when God called him.

his faith is credited for righteousness God’s interaction with Abraham establishes a pattern for interactions between Him and people. God initiates and provides; people trust and receive.

4:6 David Considered Israel’s greatest king. Paul mentions David to counter the possible objection that God’s provision of righteousness for Abraham was an exception.

God credits righteousness apart from works Paul includes this interpretative summary of Psa 32:1–2 to draw a connection between Abraham and David, both of whom experienced God’s provision of righteousness.

4:7 lawless deeds have been forgiven Paul quotes Psa 32:1 to support his argument that God credits righteousness apart from works. Although righteousness is not explicitly mentioned in Psa 32:1 (compare Rom 4:6), the psalm identifies lawless deeds and sin as problems that require God’s provision of righteousness.

4:9 those who are circumcised Refers to Jews. Together with the Gentiles, they encompass all of humanity. Since many Jews regarded uncircumcised Gentiles as “lawless” and “sinners,” Paul reasons that they, too, qualify for the blessing David wrote about in Psa 32:1–2.

Faith was credited to Abraham for righteousness Paul quotes Gen 15:6 to reiterate what he believes all Jews can affirm (compare Rom 4:3).

4:10 circumcised, or uncircumcised Refers to Abraham being in the same position as most Gentiles (see note on v. 5). Paul argues that faith came first, then the covenant of circumcision. For this reason, faith is the means of right relationship with God.

4:11 sign of circumcision An expression from Gen 17:11. Paul draws on the events of Abraham’s life to explain the nature of faith. He argues that God declared Abraham righteous while he was still uncircumcised so that he could become the father of all who believe, yet who are uncircumcised. In this way, God’s promise to Abraham—that he would become father of many nations (including Gentiles)—comes to pass (Gen 17:4).

so that righteousness could be credited to them Paul explains that God declared Abraham righteous while he was uncircumcised so that He could credit righteousness to uncircumcised Gentiles (non-Jewish people).

4:12 who also follow in the footsteps Describes Abraham as a model for both Jews and Gentiles (see note on Rom 4:3).

4:13 the promise Refers to God’s promise of land (Gen 18:18; 22:17–18). Land was essential for Abraham and his descendants to become the great nation God had promised (Gen 12:3). Paul asserts that this promise came through faith; God did not give it through the law since the law had not yet been given to God’s people.

heir of the world God had promised that Abraham and his descendants would inherit the land of Canaan and be an instrument of blessing for all the nations of the earth (e.g., Gen 12:3; 13:16; 17:8; 22:18).

4:15 law produces wrath Because it directly identifies sin as a transgression against God.

The Law in Paul’s Letters

4:16 promise In the same way that God offered Abraham the gift of land through faith, He now offers the gift of righteousness through faith to all people. This means that both Jews and Gentiles should have the same response to God’s promise of righteousness apart from the law.

faith of Abraham Jewish people regarded themselves as natural descendants of Abraham (Rom 4:1); Paul metaphorically extends this association to all people who exhibit Abraham’s faith.

4:17 the father of many nations A quotation of Gen 17:5 from the Septuagint (the Greek translation of the ot). The plural of the Greek word used here, ethnos (“nation”), also (at times) refers to Gentiles in general. Paul uses this different meaning to assert that Abraham is father not only of Jews but also of Gentiles.

who makes the dead alive Could refer to Jesus’ resurrection. Abraham also is said to be as good as dead when God brought life (a child) from him and Sarah (Rom 4:19; Gen 17:17).

4:18 against hope Abraham trusted in the hope of God’s ability to fulfill what He had promised.

so will your descendants be A quotation from Gen 15:5. When Abraham complained to God about not having an heir, God reassured him that his descendants would be as numerous as the stars in the sky.

4:19 not being weak in faith In this context, weakness involves lacking trust in God or wavering in unbelief (see Rom 4:20).

4:20 giving glory to God Contrary to the idolaters of ch. 1 who traded God’s glory for images of mortal beings (1:20–23). Abraham’s father was an idolater, but there is no indication that Abraham remained one after leaving his father’s house.

Doxa Word Study

4:22 credited to him for righteousness See v. 3 and note.

4:24 one who raised The resurrection is evidence of God’s power and presence. In the same way that God supplied procreative power to Abraham and Sarah, He now supplies living power through Jesus Christ (see 8:11).

4:25 was handed over Refers to Jesus’ arrest, trials, and execution (see Matt 20:19; Mark 15:1; Luke 22:6; John 19:16; compare Rom 1:24–28).

on account of our trespasses Paul points out the vicarious nature of Jesus’ arrest and, consequently, His death. Humanity’s sins were the reason that Christ was handed over to die.

raised up in the interest of our justification Parallel to the previous clause, this statement indicates that the purpose of Christ’s resurrection can be understood as justification, vindication, or acquittal for sinners (compare Isa 53:10 and note).