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Romans 4:6 Young's Literal Translation (YLT)

6 even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:

Cross Reference

Psalms 146:5-6 YLT

O the happiness of him Who hath the God of Jacob for his help, His hope `is' on Jehovah his God, Making the heavens and earth, The sea and all that `is' in them, Who is keeping truth to the age,

Romans 4:11 YLT

and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them,

2 Peter 1:1 YLT

Simeon Peter, a servant and an apostle of Jesus Christ, to those who did obtain a like precious faith with us in the righteousness of our God and Saviour Jesus Christ:

2 Timothy 1:9 YLT

who did save us, and did call with an holy calling, not according to our works, but according to His own purpose and grace, that was given to us in Christ Jesus, before the times of the ages,

Philippians 3:9 YLT

not having my righteousness, which `is' of law, but that which `is' through faith of Christ -- the righteousness that is of God by the faith,

Ephesians 2:8-10 YLT

for by grace ye are having been saved, through faith, and this not of you -- of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good works, which God did before prepare, that in them we may walk.

Ephesians 1:3 YLT

Blessed `is' the God and Father of our Lord Jesus Christ, who did bless us in every spiritual blessing in the heavenly places in Christ,

Galatians 4:15 YLT

what then was your happiness? for I testify to you, that if possible, your eyes having plucked out, ye would have given to me;

Galatians 3:14 YLT

that to the nations the blessing of Abraham may come in Christ Jesus, that the promise of the Spirit we may receive through the faith.

Galatians 3:8-9 YLT

and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham -- `Blessed in thee shall be all the nations;' so that those of faith are blessed with the faithful Abraham,

2 Corinthians 5:21 YLT

for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him.

1 Corinthians 1:30 YLT

and of Him ye -- ye are in Christ Jesus, who became to us from God wisdom, righteousness also, and sanctification, and redemption,

Romans 5:18-19 YLT

So, then, as through one offence to all men `it is' to condemnation, so also through one declaration of `Righteous' `it is' to all men to justification of life; for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.

Romans 4:24 YLT

but also on ours, to whom it is about to be reckoned -- to us believing on Him who did raise up Jesus our Lord out of the dead,

Deuteronomy 33:29 YLT

O thy happiness, O Israel! who is like thee? A people saved by Jehovah, The shield of thy help, And He who `is' the sword of thine excellency: And thine enemies are subdued for thee, And thou on their high places dost tread.'

Romans 4:9 YLT

`Is' this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?

Romans 3:27 YLT

Where then `is' the boasting? it was excluded; by what law? of works? no, but by a law of faith:

Romans 3:20-22 YLT

wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin. And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, and the righteousness of God `is' through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,

Romans 1:17 YLT

For the righteousness of God in it is revealed from faith to faith, according as it hath been written, `And the righteous one by faith shall live,'

Matthew 5:3-12 YLT

`Happy the poor in spirit -- because theirs is the reign of the heavens. `Happy the mourning -- because they shall be comforted. `Happy the meek -- because they shall inherit the land. `Happy those hungering and thirsting for righteousness -- because they shall be filled. `Happy the kind -- because they shall find kindness. `Happy the clean in heart -- because they shall see God. `Happy the peacemakers -- because they shall be called Sons of God. `Happy those persecuted for righteousness' sake -- because theirs is the reign of the heavens. `Happy are ye whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake -- rejoice ye and be glad, because your reward `is' great in the heavens, for thus did they persecute the prophets who were before you.

Daniel 9:24 YLT

`Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during, and to seal up vision and prophet, and to anoint the holy of holies.

Jeremiah 33:16 YLT

In those days is Judah saved, And Jerusalem doth dwell confidently, And this `is' he whom Jehovah proclaimeth to her: `Our Righteousness.'

Jeremiah 22:6 YLT

For thus said Jehovah, Concerning the house of the king of Judah: Gilead `art' thou to Me -- head of Lebanon, If not -- I make thee a wilderness, Cities not inhabited.

Isaiah 54:17 YLT

No weapon formed against thee prospereth, And every tongue rising against thee, In judgment thou condemnest. This `is' the inheritance of the servants of Jehovah, And their righteousness from me, an affirmation of Jehovah!

Isaiah 45:24-25 YLT

Only in Jehovah, said hath one, Have I righteousness and strength, Unto Him he cometh in, And ashamed are all those displeased with Him. In Jehovah are all the seed of Israel justified, And they boast themselves.'

Psalms 112:1 YLT

Praise ye Jah! O the happiness of one fearing Jehovah, In His commands he hath delighted greatly.

Psalms 1:1-3 YLT

O the happiness of that one, who Hath not walked in the counsel of the wicked. And in the way of sinners hath not stood, And in the seat of scorners hath not sat; But -- in the law of Jehovah `is' his delight, And in His law he doth meditate by day and by night: And he hath been as a tree, Planted by rivulets of water, That giveth its fruit in its season, And its leaf doth not wither, And all that he doth he causeth to prosper.

Commentary on Romans 4 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 4

Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.

First: Abraham was justified by faith.

1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?—that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

2. For if Abraham were justified by works, he hath whereof to glory; but not before God—"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.

3. For what saith the, Scripture? Abraham believed God, and it—his faith.

was counted to him for righteousness—(Ge 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification—and even in Ro 4:4, 5. The meaning, therefore, cannot possibly be that the mere act of believing—which is as much a work as any other piece of commanded duty (Joh 6:29; 1Jo 3:23)—was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

4, 5. Now to him that worketh—as a servant for wages.

is the reward not reckoned of grace—as a matter of favor.

but of debt—as a matter of right.

5. But to him that worketh not—who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.

but believeth on him that justifieth the ungodly—casts himself upon the mercy of Him that justifieth those who deserve only condemnation.

his faith, &c.—(See on Ro 4:3).

Second: David sings of the same justification.

6-8. David also describeth—"speaketh," "pronounceth."

the blessedness of the man unto whom the Lord imputeth righteousness without works—whom, though void of all good works, He, nevertheless, regards and treats as righteous.

7, 8. Saying, Blessed, &c.—(Ps 32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.

9-12. Cometh this blessedness then, &c.—that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer—the model man of justification by faith—after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."

13-15. For the promise, &c.—This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.

that he should be the heir of the world—or, that "all the families of the earth should be blessed in him."

was not to Abraham or to his seed through the law—in virtue of obedience to the law.

but through the righteousness of faith—in virtue of his simple faith in the divine promises.

14. For if they which are of the law be heirs—If the blessing is to be earned by obedience to the law.

faith is made void—the whole divine method is subverted.

15. Because the law worketh wrath—has nothing to give to those who break is but condemnation and vengeance.

for where there is no law, there is no transgression—It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.

16, 17. Therefore, &c.—A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith—whether of his natural seed or no—may be assured of the like justification with the parent believer."

17. As it is written, &c.—(Ge 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.

before—that is, "in the reckoning of."

him whom he believed—that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."

even God, quickeneth the dead—The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.

18-22. Who against hope—when no ground for hope appeared.

believed in hope—that is, cherished the believing expectation.

that he might become the father of many nations, according to that which was spoken, So shall thy seed be—that is, Such "as the stars of heaven," Ge 15:5.

19. he considered not, &c.—paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.

20. He staggered—hesitated

not … but was strong in faith, giving glory to God—as able to make good His own word in spite of all obstacles.

21. And being fully persuaded, &c.—that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.

22. And therefore it was imputed, &c.—"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."

23-25. Now, &c.—Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead—in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.

25. Who was delivered for—"on account of."

our offences—that is, in order to expiate them by His blood.

and raised again for—"on account of," that is, in order to.

our justification—As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.

Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (Ro 4:2; and see on Ro 3:21-26, Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New (Ro 4:3, &c., and see on Ro 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Ro 4:4, 5; and see on Ro 11:6). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"—that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Ro 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Ac 7:2 (Ro 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Ro 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Ro 4:23, 24; and compare Ro 15:4). (8) Justification, in this argument, cannot be taken—as Romanists and other errorists insist—to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter—and nearly all its more important clauses, expressions, and words—would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change—a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.