Romans
Author’s comment. These verse-by-verse notes are taken from Andrew Womack’s commentary (sometimes edited), John Wesley’s commentary (unedited), The Passion Translation notes, the English Standard Version notes, and personal thoughts. Translations are taken from biblegateway.com.
These notes may provide useful background information/insight for the reader in his or her personal devotions or in Bible study/sermon preparation.
Chapter 3.
Verse 1.
“What advantage then has the Jew, or what is the profit of circumcision?”
Paul had proved that the Jews were as guilty as the Gentiles. Then, “Why be a Jew?” Paul answered that question in Romans 3:2 Romans 9:4-5.
ESV. After arguing that the Spirit’s work in Gentiles renders them true Jews and the true circumcision, Paul asks whether there is advantage or value (for salvation) of being an ethnic Jew with circumcision.
Wesley. What then, may some say, is the advantage of the Jew, or of the circumcision - That is, those that are circumcised, above the gentiles?
Verse 2.
“Much in every way! Chiefly because to them were committed the oracles of God.”
God committed His Word to the Jews. They not only had the “intuitive God-knowledge” but also His Word – personally written to them. This served as added restraint from departing from God. They, however, missed the intent of God’s Law and were not taking advantage of the benefits God’s Word afforded them.
The Greek word for “oracles” means “an utterance (of God).” The Word of God that was committed to the Jews were “oracles.” In the Old Testament, “oracle” was used to designate the innermost part of the temple – where the Ark of the Covenant was kept (1 Kings 6:5, 16, 19-23, 31, 7:49, 8:6, 8; 2 Chronicles 3:16, 4:20, 5:7, 9; and Psalms 28:2). “Oracles” is used four times in the New Testament (Acts 7:38, this verse, Hebrews 5:12, and 1 Peter 4:11). It refers to God’s Word.
Wesley. The scriptures, in which are so great and precious promises. Other prerogatives will follow, Romans 9:4-5. St. Paul here singles out this by which, after removing the objection, he will convict them so much the more.
ESV. The Jews have great advantages – mainly in possessing the oracles of God which are the O.T. scriptures and the promises to save Israel. Paul develops God’s faithfulness to the Jews in chapters 9-11. Not all Jews will be saved individually. See Dt. 4:8; 5: 22-27; Ps. 147:20.
TPT. These prophetic promises (messages, oracles, sayings) include the entire scope of revelation given to the Jews through the teachings of the Torah and the many prophecies of the coming Messiah, all finding their fulfillment in Jesus, the Anointed One.
Verse 3.
“For what if some did not believe? Will their unbelief make the faithfulness of God without effect?”
Paul used the phrase “the faith of God” here interchangeably with the “the oracles of God” in Romans 3:2. The Jew’s unbelief did not make God’s Word, or His promise, without effect. The Word of God is the faith of God. Faith comes by hearing God’s Word: God’s Word contains His faith.
“If some Jews did not believe God’s Word, is God’s Word of no effect?” The answer is “no” (Romans 3:4). Mark 7:13 says we make the Word of God of none effect through our traditions. What’s the harmony between these two verses? People can make God’s Word of no effect in their personal lives. Hebrews 4:2 says God’s Word will not profit people unless it is mixed with faith. So, God’s Word will not profit anyone who doesn’t believe it, but His Word doesn’t lose any power. That’s what Paul says. The Jewish nation’s unbelief did not void God’s promises concerning salvation through a savior. Salvation promises are of no effect to individuals who reject Jesus, but to those who put their faith in Jesus as Messiah, God’s Word has power to save.
Wesley. Shall their unbelief disannul the faithfulness of God — Will he not still make good his promises to them that do believe?
ESV. Even though the Jews were unfaithful and refused to trust and obey God, He remains faithful to them and therefore will fulfill His covenant promises – especially His promise to save them.
Verse 4.
“Certainly not! Indeed, let God be true but every man a liar. As it is written:
“That You may be justified in Your words and may overcome when You are judged.”
Paul uses the expression “God forbid” in Romans ten times (3:4, 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, and 11). He used it four other times (1 Corinthians 6:15; Galatians 2:17, 3:21, and 6:14). The Greek words used for “God forbid” mean “let it not be, God forbid, far be it, perish the thought.” It expresses emphatic denial of the false conclusion (NO!) that someone could draw from his teaching.
The phrase “let God be true, but every man a liar” responds to the Romans 3:3 question. God and His promises are always true even if people don’t believe Him. Likewise, when anyone or anything contradicts God’s promise to us, we need to reckon God to be true and that person or thing to be a liar. We believe what God’s Word says about our prosperity is true (2 Corinthians 8:9 and 3 John 2), despite our checkbooks. We believe that we were healed by His stripes (Isaiah 53:5,Matthew 8:17, and 1 Peter 2:24). In every aspect of our lives, we need to believe God’s Word above what we see or hear.
This is David’s quote from Psalms 51:4 when he repents of his sin with Bathsheba and the murder of her husband. David admitted his sinfulness and proclaimed God’s justification in judging his sin however He saw fit. David’s sin did not made God unholy; it made David unholy. In his sinfulness, David saw the holiness of God more clearly than ever. That’s the lesson Paul drew from Ps. 51 and applying it here. God retained His holiness even when His people were unholy; He retains His faithfulness even when His people are unfaithful.
See Ps. 2:4.
Verse 5.
“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)”
Recap: The Jews’ faithlessness did not make God unfaithful to His Word. When we consider our unfaithfulness, God’s mercy and faithfulness are greater. So: If our unrighteousness reveals God’s righteousness in an even greater way, are we helping God? Can God judge us for something like that? Paul’s answer is “God forbid.” Yes, we would not have understood God’s love and goodness as clearly if we had not sinned, but our sins were a good thing. He never wanted us to know about sin by experience. No one can tell God on the Day of Judgment that his/her sins helped Him because they revealed how great His mercy was. The Lord is just in bringing judgment on those who refuse His offer of mercy given through Jesus, His Son.
Paul pointed out that the false argument was carnal logic. He expressed a thought spoken by opponents of the Gospel so that he could expose its error.
ESV. Paul considers a false implication that could be drawn from his argument. If the Jews could repent only by God’s grace, then it would be unrighteous, according to Paul’s Jewish opponents, for God to pour forth wrath on those who don’t repent, since as sinners they were unable to respond to Him.
Verse 6.
“Certainly not! For then how will God judge the world?”
Wesley. By no means. If it were unjust in God to punish that unrighteousness which is subservient to his own glory, how should God judge the world - Since all the unrighteousness in the world will then commend the righteousness of God.
ESV. He shows that the Jewish objector’s position is untenable, for then God could not judge the Gentile world either, so no evil could be punished.
Verse 7.
“For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?”
Wesley. But may the objector reply, if the truth of God hath abounded - Has been more abundantly shown. Through my lie — If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage. Why am I still judged as a sinner — Can this be said to be any sin at all? Ought I not to do what would otherwise be evil, that so much "good may come?" To this the apostle does not deign to give a direct answer but cuts the objector short with a severe reproof.
ESV. Some of Paul’s opponents insisted that He taught a doctrine of cheap grace – that God receives more glory when Christians do evil and then are forgiven. Paul rejects such a view (slander) but waits until Chapter 6 to answer it more fully.
Verse 8.
“And why not say, “Let us do evil that good may come”? —as we are slanderously reported and as some affirm that we say. Their condemnation is just.”
Paul was the leading teacher of God’s grace in the Bible. Some people slandered him by accusing him of encouraging people to sin. But God’s grace teaches us to deny ungodliness and worldly lust (Titus 2:11-12). Paul showed his rejection of those allegations by saying that the slanderers’ damnation was just.
Wesley. Whose condemnation is just — The condemnation of all who either speak or act in this manner. So, the apostle absolutely denies the lawfulness of " doing evil," any evil, "that good may come."
Verse 9.
What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.
In Romans 1:18-32, Paul showed that Gentiles are guilty before God for their sin because of an intuitive knowledge of God residing within them. In Romans 2, Paul showed that Jews also had the intuitive knowledge of God within them, but that they are worse off than the Gentiles because they also had the Glorious Word of God and had not kept it. In Romans 3, he brings this together by saying that everyone (Jew or Gentile, religious or pagan, moral or immoral) is guilty before God. Paul cited Old Testament scriptures to show that this was not a new doctrine.
Faith in the sacrificial death of a savior was always God’s plan for redemption. In Romans 3:9-18, Paul provides the reasons for salvation by grace through faith in Christ’s sacrificial death (Ephesians 2:8) and refutes the doctrines of every other religion. People simply cannot save themselves no matter how hard they try or even do; they must have a savior. No other religion provides a savior. The other world religions teach that the burden for salvation is upon man’s shoulders. That is, man, if he is to be saved, must save himself by works, by keeping some law. In contrast, Christianity provides a Savior, and not a human: God became the sacrifice and provided salvation for mankind.
Within the ranks of Christians, this is also the pivotal issue. Any deviation from trust in Jesus and His imputed righteousness alone for righteousness, to reliance on our works to produce holiness for right standing with God, is fatal error. Since people could never “make up” for their sins, God did what people could not do; He paid the price Himself. No other method of payment is acceptable.
Wesley. What then — Here he resumes what he said, verse1. Romans 3:1. Under sin — Under the guilt and power of it: the Jews, by transgressing the written law; the gentiles, by transgressing the law of nature.
ESV. Even though God has promised to fulfill his saving promises to the Jewish people (v. 1-4) they do not possess any inherent advantages for they too are under the power of sin. If the translation says “Greeks,” it means the entire Gentile world.
Verse 10-12.
“As it is written: There is none righteous, no, not one. (Psalms 14:1-3, 53:1-3.). There is none who understands. There is none who seeks after God. (Like Romans 3:10, this verse is also quoting Psalms 14:1-3, 53:1-3.). They have all turned aside. They have together become unprofitable. There is none who does good, no, not one.” ( Psalms 14:1-3, 53:1-3.)
Wesley. As it is written — That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace.
There is none righteous — This is the general proposition. The particulars follow: their dispositions and designs, Romans 3:11,12; their discourse, Romans 3:13,14; their actions, Romans 3:16-18; Psalm 14:1.
There is none that understandeth — The things of God.
They have all turned aside — From the good way. They are become unprofitable — Helpless impotent, unable to profit either themselves or others.
ESV. Paul focuses on the sinfulness of every human being (Ps. 14:1-3; Ecc. 7:20). When Paul says that “no one seeks God, none is righteous, and no one does good, he means that no one on his own does nay good merits his salvation. Prior to salvation, even good actions are stained by evil because they are not done for God’s glory.
Verse 13.
Their throat is an open tomb (we would say “grave). With their tongues they have practiced deceit. The poison of asps is under their lips.” See Ps 5:9; Mt. 23:27.
A sepulcher is full of death, stench, and decay. Natural man's mouth is like that. It spews out death ( Proverbs 18:21). The uncontrolled (by the Holy Spirit) tongue spews forth words that are like the venom of a snake. (Ps. 140:3)
Wesley. Their throat — Is noisome and dangerous as an open sepulcher. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith. The poison of asps — Infectious, deadly backbiting, tale-bearing, evil-speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. Psalm 5:9; Psalm 140:3.
ESV. Paul focuses on the sins of the tongue. Ps. 5:9; 10:7. The grace analogy highlights either the corruption of the heart or the deadly effects of sin. Man deceives through flattery or lying. Cursing and malice characterize all men before salvation.
Verse 14.
“Whose mouth is full of cursing and bitterness.”
Paul commanded to bless and not curse ( Romans 12:14)(Regenerated Man). Having bitterness and cursing in our hearts is devilish (Carnal Man).
Wesley. Cursing — Against God. Bitterness — Against their neighbor. Psalm 10:7.
Verse 15.
“Their feet are swift to shed blood.”
TPT. “To shed blood” is to murder.
In Romans 3:10-18, Paul describes fallen human nature. The Law is necessary to reveal these sins (our sins) to us. He concludes by saying that everyone has sinned ( Romans 3:23).
ESV comments on v. 15-17. Paul considers the impact of evil actions. See Is. 59:7-8. Human history is littered with murder, warfare, and evil. Sinners cut a broad swath of evil.
Verse 16.
“Destruction and misery are in their ways.”
Man has fallen hard, devastatingly, and totally. The Lord created us for His pleasure ( Revelation 4:11). The Romans’ description of life is not the way the Lord intended us to live ( Genesis 6:5-6). Sadly, this is still descriptive of those who have not been transformed by the renewing of their minds ( Romans 12:2).
Verse 17.
“And the way of peace they have not known.”
This is fallen man apart from Jesus’ redemptive power. He is our peace (Ephesians 2:14). Without faith and trust in what Jesus did for us, there is no peace (Romans 5:1). Peace is more than the absence of problems. We have peace that passes understanding (Philippians 4:7), and those who keep their minds stayed on the Lord will have perfect, continuous peace (Isaiah 26:3). Peace comes through the knowledge of God (2 Peter 1:2-3).
Wesley. Of peace — Which can only spring from righteousness.
See also Is. 59: 7-8
Verse 18.
“There is no fear of God before their eyes.”
The fear of the Lord is to hate evil ( Proverbs 8:13). Those who don't hate evil don't fear God. Psalms 36:1 says, "The transgression of the wicked saith within my heart, that there is no fear of God before his eyes."
“Transgression [like an oracle] speaks to the wicked deep in his heart. There is no fear or dread of God before his eyes.” AMP
Wesley. The fear of God is not before their eyes — Much less is the love of God in their heart. Psalm 36:1.
ESV. Ps. 36:1 identifies the root cause of sin as the failure to fear and honor God. Any society that assumes that God will not discipline sin in this life or the judge it in the next with have no fear of God and will therefore give itself increasingly to evil.
Verse 19.
“Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.”
Womack. Both Jews and Gentiles are sinners and therefore unable to save themselves through their own works of righteousness. Both need a savior. Paul reveals that the means of that salvation is through faith in Jesus the Messiah - not through people’s moral goodness.
Most Christians think the Law is intended for them. However, Paul says that the Law was given to the Jews. The purpose of the Law was to produce guilt; therefore, those who deny their guilt before God can profit from its condemning effect (2 Corinthians 3:9 and 1 Timothy 1:9). Christians who embrace the Old Testament Law (not everything that is in the Old Testament is Law) as God’s gift to them have misunderstood its purpose. That is not to say that we as Christians should reject the Old Testament as God’s holy Word–God forbid. It certainly is God’s Word and is, therefore, profitable for doctrine, reproof (2 Timothy 3:16). However, it needs to be interpreted considering the New Covenant. Jesus didn’t only set us free from the curse of the Law (Galatians 3:13); He also set us free from the Law itself (Romans 4:16, 6:14-15, 7:4-6, 8:2; 2 Corinthians 3:7; Galatians 2:19, 3:24-25, 4:21, 5:18; Ephesians 2:14-15; Colossians 2:14; 1 Timothy 1:9; Hebrews 7:18-19, 8:7-13, and 10:8-9). A desire to live under the commands of the Old Testament Law to achieve righteousness is a return to bondage and a misunderstanding of our New Covenant in Jesus.
Paul’s statements were radical because the Jews, like many church people today, think that God’s Law was given so that they can earn their salvation through keeping it. That wasn’t its purpose. The Law was not given for the purpose of producing justification (Romans 3:20, 28, 4:13; Galatians 2:16, 3:11, 5:4; and Titus 3:5). The Law was given to kill (2 Corinthians 3:7) and condemn (2 Corinthians 3:9). The Law strengthened sin (1 Corinthians 15:56) and made sin come alive (Romans 7:9). The Law gave sin an occasion against us to deceive us and work all manner of lust in us (Romans 7:8 and 11). In short, the Law strengthened our enemy, sin, not us.
Why would God give us something that strengthened our enemy? It’s because sin had already beaten us, and we didn’t know it. Mankind was deceived into thinking that “surely our sins weren’t that bad.” But God doesn’t grade on a curve. It doesn’t matter if we are better than someone else. All have sinned and come short of the glory of God (Romans 3:23), and the wages for sin (any sin) is death (Romans 6:23). James 2:10 says, “For whosoever shall keep the whole law, and yet offend in one point, is guilty of all.” If we commit any sin, we are guilty of them all. It’s like breaking a window. It doesn’t matter how big a hole the window has. If it’s broken, the whole window must be replaced. If we break even the slightest command, we are guilty of breaking them all. So, God broke the deception that people had – of thinking they were good enough to be accepted by God. The way He did this was to give the Law. It made sin and its lust come alive in people.
If God requires that the holy perfection of the Law be kept, people cannot be saved by their own goodness. That’s God point. No one can be saved by keeping the Law, because all have sinned and come short of the Law’s perfection (Romans 3:23). Therefore, the Law stripped people of every excuse and made them guilty before God. The Law gave them knowledge of just how sinful they were and removed any deception of them ever being saved because they were such “nice guys” in comparison to others. As Paul said in Galatians 3:23, “But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.” The Law took away every hope of salvation except faith in a savior. That was the purpose of the Law.
Wesley. Whatsoever the law — The Old Testament. Saith, it saith to them that are under the law — That is, to those who own its authority, to the Jews, and not the gentiles. St. Paul quoted no scripture against them but pleaded with them only from the light of nature. Every mouth — Full of bitterness, Romans 3:14, and yet of boasting, Romans 3:27. May become guilty — May be fully convicted, and apparently liable to most just condemnation. These things were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so.
ESV. These verses represent the culmination and conclusion of v. 9-18 and all 1:18-3:20, showing that all, without exception, are sinners. The law, as is typically the case in Romans, refers to the Mosaic law.
TPS. No one will be boast that he/she is innocent before God. The whole world will be liable to judgment by God.
Verse 20.
“Therefore, by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.”
The Law wasn’t given so that we could follow it and achieve justification. Its purpose is show us that we are sinners and need salvation from outside of ourselves. The only way to gain salvation is to place our faith in Jesus and his sacrificial death on the Cross for us. We are justified by faith in Him without obeying the deeds of the Law (Romans 3:28).
Wesley. No flesh shall be justified — None shall be forgiven and accepted of God.
By the works of the law — On this ground, that he hath kept the law. St. Paul means chiefly the moral part of it, Romans 3:9,19; Romans 2:21,26; etc. which alone is not abolished, Romans 3:31. And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith. For by the law is only the knowledge of sin - But no deliverance either from the guilt or power of it.
Verse 21: The Gospel Reveals and Declares God’s Righteousness
“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets.”
Womack. This is one of Paul’s radical statements. It was opposed to the Jewish thinking of his day. There was O.T. mercy and grace; they were typified in the Old Testament sacrifices required by the Law. The Jews thought that God would grant forgiveness when they fulfilled the Law, as best they could, and then offered sacrifices prescribed in the Law for remaining sins.
For Paul to say that one could be righteous apart from the Law and O.T. sacrifices were unthinkable. And he went on to say that this (salvation through faith) way of achieving right standing with God was promised in the Old Testament Law and Prophets. In other words, salvation by faith in the coming Messiah was foretold in the O.T. Paul was not putting forth a new doctrine but expounding the true doctrine that the Old Testament Law and prophets had advocated all along. This left no doubt that the Jews’ trust in the Old Testament Law for justification was never God’s intent. They had misunderstood and misapplied the Law.
Wesley. But now the righteousness of God — That is, the manner of becoming righteous which God hath appointed. Without the law — Without that previous obedience which the law requires; without reference to the law, or dependence on it. Is manifested — In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.
ESV. The righteousness of God has been manifested now, i.e., in the period of salvation history inaugurated through the death and resurrection of Jesus Christ. Righteousness is the morally right character of God that is clearly shown in his saving action by which human beings may stand rightly before God, the divine judge. This righteousness is revealed apart from the law which means that it is not based on obedience to the works of the law.
Verse 22.
“Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference.”
YLT. “And the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference (between Jew and Gentile).
Voice. “This redeeming justice comes through the faithfulness of Jesus, the Anointed One, the Liberating King, who makes salvation a reality for all who believe—without the slightest partiality.”
NLT. “We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.”
See also Romans 9:30-10:9. The Jews sought to gain righteousness by their human strength in deeds, so-called holy actions, and obedience to the Law. Paul spoke, not an imposter righteousness achieved by human strength, but the perfect righteousness of God Himself. Through faith in Jesus, we can receive the God’s righteousness as a gift (2 Corinthians 5:21). God’s righteousness is the only standard that gets us into heaven. (Isaiah 64:6). People can never be justified before God based on a righteousness that comes from their own acts of holiness. They must have God’s righteousness, and that only comes through faith in the Lord Jesus Christ as Savior. Paul said in Philippians 3:9, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.”
Some translations read that God’s righteousness comes by faith in Jesus Christ. Others say that God’s righteousness comes by the faith of Jesus Christ (presumably within us). Still others say that God’s faithfulness comes by the faithfulness of Jesus Christ. Womack prefers “the faith of Jesus Christ.” There is a big difference. Our faith does not produce our righteousness. Jesus obtained righteousness (the perfect righteousness of God) through His faith and offers it to everyone who will believe on Him as Lord. Therefore, our faith (which is also a gift from God, Ephesians 2:8) just receives what Jesus has already obtained for us through His faith. Jesus obtained our justification and righteousness through His faith (Galatians 2:16).
The only difference between Jew and Gentile, or the moral and immoral, is in the sight of people. From God’s point of view, there is no difference. All have sinned and come short of the glory of God (Romans 3:23 and James 2:10).
Wesley. To all — The Jews. And upon all — The gentiles that believe for there is no difference - Either as to the need of justification, or the manner of it.
Verse 23.
“For all have sinned and fallen short of the glory of God.”
Womack. This is a pivotal Scriptural doctrine. Jesus came to save sinners (1 Timothy 1:15). People must acknowledge that they are sinners to be saved. Romans 4:5 says that God justifies the ungodly. People, in their understanding and in their reliance, must be stripped of all other means of salvation (John 14:6) before they can receive Jesus as their Savior. That was the purpose of the Old Testament Law, and that was the
argument Paul gave in Romans 1:21-23. Therefore, the truth of universal guilt before a Holy God expressed here is true in all its applications. However, in context, this verse is a steppingstone to an even greater truth expressed in Romans 3:24-26. Because the whole world is guilty before God, He has provided one way of salvation for everyone. In the same way that everyone is guilty, so everyone has already been justified freely by God’s grace. That doesn’t mean everyone is saved. All people have had the sacrificial offering of Jesus made for their sins by grace (1 Timothy 4:10 and 1 John 2:2), but grace alone doesn’t save. They must put faith in what God has provided for them by grace (Ephesians 2:8). Therefore, although the price has been paid for the sins of the whole world, only those who receive it by faith will benefit from the salvation that Jesus offers.
The Greek word translated “glory” means “the manifested perfection of His character, especially His righteousness, of which all men fall short.” Jesus is the glory of the Father (John 1:14, 2 Corinthians 4:6, Hebrews 1:3, and Revelation 21:23). A common mistake that people make is comparing themselves with other people (2 Corinthians 10:12). Nearly everyone has heard, “If the hypocrites down there at church make it, then I’ll make it.” The only thing wrong with that thinking is that the hypocrites down there at church aren’t God’s “measuring stick.” Everyone is going to be compared to Jesus, the glory of God, and therefore everyone will come up short. We all need a savior.
Wesley. For all have sinned — In Adam, and in their own persons, by a sinful nature, sinful tempers, and sinful actions. And are fallen short of the glory of God — The supreme end of man; short of his image on earth, and the enjoyment of him in heaven.
Verse 24.
“Being justified freely by His grace through the redemption that is in Christ Jesus.”
Justification (before God or obtaining righteousness before God) is not something to be earned (by being faithful and obedient to rules purportedly designed to give righteousness to all who follow) but a gift (an incredibly costly gift) to be received. Seeking to earn salvation is the only sin that prevent peoples from obtaining salvation, because their self-effort and self-reliance keeps them from submitting to the righteousness of God.
Grace is God’s ability given to us on an unearned, undeserved basis. This grace comes through the redemption (the shedding of His blood to wash away my sins and give me His character) that Jesus provided. Therefore, Grace in our lives comes from faith in Jesus and the faith of Jesus in us – which He also gave us. Romans 5:2 says, “By whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God.”
“Through Him we also have access by faith into this [remarkable state of] grace in which we [firmly and safely and securely] stand. Let us rejoice in our hope and the confident assurance of [experiencing and enjoying] the glory of [our great] God [the manifestation of His excellence and power].”
Wesley. And are justified — Pardoned and accepted.
Freely — Without any merit of their own. By his grace — Not their own righteousness or works. Through the redemption — The price Christ has paid.
Freely by his grace — One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness.
TPT. “Yet through His powerful declaration of acquittal, God freely gives away His righteousness. His free of love and favor now cascades over us, all because Jesus, the Anointed One, has liberated us from the guilt, punishment, and power of sin.”
ESV. Therefore, all are justified (declared not only not guilty of sins committed – to restore to a state of innocence – but to be affirmatively filled with the weighty Righteousness of God). This is done by God’s grace (unmerited favor). The word redemption reaches back to the OT exodus and the blood of the Passover lamb by which the Lord liberated Israel from Egypt; the exodus likewise points forward to the greater redemption Jesus won for his people through His blood by forgiving them their sins through his death on the cross (Ep. 1:7; Col. 1:14).
Verse 25.
“Whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.”
AMP. “Whom God displayed publicly, before all peoples’ eyes, as a life-giving sacrifice of atonement, reconciliation, and propitiation by His blood to be received through faith. This was to demonstrate His righteousness, which demands punishment for sin, because in His forbearance - His deliberate restraint - He passed over the sins previously committed before Jesus’ crucifixion.
TPT. “Jesus’ God-given destiny was to be the sacrifice to take away sins, and now He is our mercy seat because of His death on the cross. (Mercy seat could be “propitiation. The mercy seat represents the sacrificial, redemptive work of Christ. The mercy seat was the lid to the ark of the covenant, which was carried throughout the wilderness for years and finally found a home in the temple in Jerusalem. “Blood of mercy” was sprinkled on the mercy seat (or place of satisfaction) yearly on the Day of Atonement, which covered the sins of the people until Jesus sprinkled His blood on the mercy seat in heaven. The mercy seat was not seen by the people; only the high priest went into the holy of holies to sprinkle blood upon the mercy seat. Yet Jesus was publicly offered as the satisfaction for sin’s consequences.). We come to Him for mercy, for God has made a provision for us to be forgiven by faith in the sacred blood of Jesus. This is the perfect demonstration of God’s justice, because until now, he had been so patient – holding back his justice out of his tolerance for us. So, he covered over the sins of those who lived prior to Jesus’s sacrifice.”
Sins that were committed under the Old Covenant, before the Jesus’ sacrifice, were also paid for by His blood. The Old Testament sacrifices were only types and shadows of the true sin offering that Jesus made. It was impossible for the blood of bulls and of goats to take away sins (Hebrews 10:4). The Lord dealt with sins under the Old Testament through His forbearance. The Old Testament sacrifices served as a token of the real sacrifice of Jesus that would pay for sin (Hebrews 9:13-14).
ESV. Jesus’ blood “propitiated” or satisfied God’s wrath (1:18), so that His holiness was not compromised in forgiving sinners. God’s righteous anger had to be appeased before sin could be forgiven, and God in his love sent his Son (who offered Himself willingly) to satisfy God’s holy anger against sin. In this way God demonstrated His righteousness (His holiness and justice). In the OT, complete satisfaction for the wrath of God is foreshadowed in Ex. 32: 11-14; Num. 25:8, 11; Josh. 7: 25-26.
Wesley. Whom God hath set forth — Before angels and men. A propitiation — To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain.
To declare his righteousness — To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin. By the remission of past sins — All the sins antecedent to their believing.
Verse 26.
“To demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.”
AMP. “It was to demonstrate and prove at the present time (now) that He Himself is righteous and that He justifies and accepts as righteous him who has true faith in Jesus.”
“And when the season of tolerance came to an end, there was only one way possible for God to give away His righteousness and still be true to both his justice and his mercy –to offer up his own son. So now, because we stand on the faithfulness of Jesus, God declares us righteous in his eyes.”
Wesley. For a demonstration of his righteousness — Both of his justice and mercy.
That he might be just — Showing his justice on his own Son. And yet the merciful justifier of everyone that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Savior. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.
ESV. Paul repeats that God has demonstrated his righteousness, i.e., his holiness and justice, at the present time. In the cross of Christ, God shows Himself just (sin’s penalty demanded by the law is paid by Christ), but also the justifier (providing the means of justification and declaring people to be in right standing).
Womack. Jesus’ righteousness gives us a right relationship with the Father.
The righteousness of Jesus is given to us. We don’t just have enough righteousness to let us slip into heaven; we have been given all the righteousness that Jesus has. 1 Corinthians 1:30 says, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” Jesus is our righteousness! 2 Corinthians 5:21 says, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”
Verse 27.
“Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.”
AMP. “Then what becomes of [our] pride and [our] boasting? It is excluded (banished, ruled out entirely). On what principle? [On the principle] of doing good deeds? No, but on the principle of faith.”
Wesley. Where is the boasting then of the Jew against the gentile? It is excluded. By what law? of works? Nay - This would have left room for boasting.
But by the law of faith — Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance.
ESV. Since salvation is accomplished by Christ’s atoning death, all human boasting is excluded. If righteousness came through works, then man could brag about what he has done. But since salvation is through faith, no can boast before God.
Womack. Boasting, bragging, and pride about our holiness or spiritual accomplishments highlight that we don’t understand justification by grace through faith. We are no better than anyone else regardless of our conduct. The only way we obtained peace with God was through putting faith in what Jesus did for us. There is no room for boasting about our achievements. It was Jesus’ accomplishments that saved us. Pride is the root of all church divisions. Church divisions are a painful testimony that the foundational truth of justification by grace through faith is not understood.
Paul referred to the law of faith. If we viewed faith as a law, rather than as something that sometimes works and sometimes doesn’t, we would have different results in prayer. The law of electricity has been on earth since creation. Man has observed it lightning and static electricity, but it was not until someone believed in laws that governed electricity that progress was made in putting it to use. Likewise, none deny the existence of faith. People must understand and learn the laws that govern faith so that faith can work for them.
Verse 28.
“Therefore, we conclude that a man is justified by faith apart from the deeds of the law.”
AMP. “For we hold that a man is justified and made upright by faith independent of and distinctly apart from good deeds (works of the Law). [The observance of the Law has nothing to do with justification.]”
TPT. “So, our conclusion is this: God’s wonderful declaration that we are righteous in his eyes can only come when we put our faith in Christ, and not in keeping the law.”
ESV. Justification is by faith alone and does not depend at all on doing any works of the law.
Wesley. We conclude then that a man is justified by faith — And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
Womack. What a radical statement! Faith alone justifies us. The word “justified” means “to render (i.e. show or regard as) just or innocent.” It’s “just as if I’d never sinned.” It means to declare us free from the guilt of sin, the punishment for sin, and the bondage to sin.
This happens by grace through faith, without us keeping the Law. We have problems here. We accept that we need help, but we also need the revelation that right standing with God comes solely through putting our faith in Jesus as our Savior. We add “keeping a minimum standard of the Law,” to what Jesus has done. We don’t “do our best to keep the law” and trust God’s grace to cover the rest. Grace mixed with any works isn’t grace.
To be right with God requires faith in what Jesus did for us. Jesus + nothing = everything. Jesus + anything = nothing.
Verse 29.
“Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also.”
ESV. Since God is the God of everyone, there is only one way to salvation: through faith in the grace of God shown in the shed blood of Jesus which gives us His righteousness.
In Christ, there is neither Jew nor Gentile (everyone else) (Galatians 3:28 and Colossians 3:11). We are all the children of God, with just one ailment (Romans 3:23) for which Jesus is the one Cure.
Wesley. Surely of the gentiles also — As both nature and the scriptures show.
Verse 30.
since there is one God who will justify the circumcised by faith and the uncircumcised through faith.
AMP. “Since it is one and the same God Who will justify the circumcised by faith [which germinated from Abraham] and the uncircumcised through their [newly acquired] faith. [For it is the same trusting faith in both cases, a firmly relying faith in Jesus Christ].”
TPT. Since there is only one God, He will treat us all the same -He eliminates our guilt and makes us right with Him by faith no matter who we are.”
Paul made no distinction between the way that Jews and the Gentiles are justified by his use of the words “by” and “through.” Both Jews and the rest of humanity receive Justification by faith. There is only one way for all humanity.
Verse 31.
Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.
AMP. “Does faith then nullify the Law [making the Law of no effect or overthrowing it]? Certainly not! On the contrary, we confirm, establish, and uphold the Law [since it convicts us all of sin, pointing to the need for salvation]. (We confirm its true function.)
ESV. Justification by faith does not nullify the law; rather, it establishes it. The law instructs us that obedience to it cannot produce righteousness. Righteousness can only be had by faith in Jesus. Christ has achieved righteousness on behalf of all who believe in Him. His was a perfect fulfillment of the law and his atoning death on the cross for the salvation of all who believe. When Paul says that “we uphold the law,” he also affirms the abiding moral norms of the law.
TPT. “… Instead, our faith establishes the role the law should rightfully have.” The rightful role of the law is to bring conviction of sin and to present God’s standard of holiness, now fulfilled in Christ. Ro. 8:4.
Womack. Paul’s argument invalidated the Jews’ trust in keeping the Law to achieve justification. Then “Is the Law useless?” Paul answered, “God forbid.” The law’s real purpose was established by the Gospel. The Jews were using the Law for something that God never intended. The Law could not produce justification. God didn’t give the Law so that anyone could keep it and thereby earn justification. The Law was given to reveal that they could never live up to such a holy standard and thereby drive them to God to call out for mercy (Galatians 3:22-24). The law’s true purpose holds today. As 1 Timothy 1:8-9 says, “But we know that the law is good, if a man uses it lawfully; Knowing this, that the law is not made for a righteous man.” God used the law to reveal to people their deep spiritual need. But the law is powerless to make provision for that need. Only the Gospel provides for salvation. In Romans 4, Paul uses two great men of the Old Testament (Abraham and David) as examples to show how justification is through faith, not through the Law.
Wesley. We establish the law — Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.
Chapter 4.
Verse 1.
“What then shall we say that Abraham our father has found according to the flesh?”
AMP. “What then shall we say that Abraham, our forefather humanly speaking, has found? [How did he obtain a favored standing?]”
TPT. Let me use Abraham as an example. Humanly speaking he was the founder of Judaism. What was his experience of being make right with God?
ESV. Abraham was the founder of the Jewish people, and his example is key. Abraham is a test case for the view that justification is by faith alone.
Womack. The question is, “What good, then, were Abraham’s works?” Abraham’s works were not good enough to grant him justification in the sight of God; that came by faith. Abraham’s works, or efforts, didn’t earn him anything from God. Abraham was justified by faith for over thirteen years before he was circumcision – the act Jews insisted was necessary for right standing with God (Romans 4:10-11).
Wesley. That our father Abraham hath found — Acceptance with God. According to the flesh — That is, by works.
Verse 2.
“For if Abraham was justified by works, he has something to boast about, but not before God.”
ESV. If Abraham stood as righteous before God based on his good works, he could boast – because his obedience would serve as the basis for his right relationship with God. But Abraham could not boast before God.
Wesley. The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore, he was not justified by works.
Womack. Our good works will only allow us to boast if we’re comparing ourselves with other people (2 Corinthians 10:12). However, God’s sight, none of us has anything good to brag about and much to be ashamed of. We all come short of the glory of God.
Verse 3.
“For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
TPT. “… because Abraham believed God’s words, his faith transferred God’s righteousness to his account.”
ESV. The point of the previous verse is not that Abraham cold boast before me. Instead, there was no basis for boasting at all, for Abraham stood in the right before God by believing, not be doing. Gen. 15:6.
Wesley. Abraham believed God — That promise of God concerning the numerousness of his seed, Genesis 15:5,7; but especially the promise concerning Christ, Genesis 12:3, through whom all nations should be blessed. And it was imputed to him for righteousness — God accepted him as if he had been altogether righteous.
Womack. All Jews knew Abraham’s story, but they missed the truth that Paul brought out. Genesis 15:6, says Abraham believed God and God counted Abraham’s faith or belief for righteousness. That’s clear. Later, Paul referred to the time interval (over thirteen years) between when Abraham was counted righteous and when he was circumcised. This was further proof that Abraham’s righteousness was given to him before he performed the act of circumcision.
Paul made a series of radical statements that were hard for these Jews to hear. He went to Old Testament scripture and the founder of the Jewish nation to prove his assertions. He used the scriptures they misunderstood to verify his Gospel of grace. He quoted David to draw on another of one of the most revered OT men as examples of salvation by grace through faith.
Hebrews 11:6 says, “But without faith it is impossible to please him.” Abraham’s faith pleased God. The Lord promised Abraham that his seed would be as numerous as the stars in the sky and the sand on the seashore. Abraham believed God’s Word. God so counted Abraham righteous right then, even though Abraham had not yet fulfilled the rite of circumcision. According to Leviticus 18:9, it was an abomination (Leviticus 18:26) for a man to marry a half-sister. Sarah, Abraham’s wife, was his half-sister (Genesis 20:12). Therefore, Abraham’s marriage to Sarah was not what pleased God. Abraham had already lied about Sarah being his wife to save his neck. He was willing for a man commit adultery with his wife. Just after this instance where the Lord counted Abraham’s faith for righteousness (Genesis 15:6), Abraham tried to accomplish God’s will in the flesh with Hagar (Genesis 16) and then repeated this terrible sin with Sarah again (Genesis 20). Anyone who looks at Abraham’s life and the favor that he found with God would have to conclude that it was Abraham’s faith that pleased God. It’s the same with any of us. The only thing that we can do to please God is put faith in Jesus as our Savior.
The Greek word translated “counted” means “to take an inventory, i.e. estimate.” It is an accounting term that means “to enter in the account book.” The same word is used eleven times in this chapter. It is translated “counted” twice (Romans 4:3 and 5), “impute” once (Romans 4:8), “imputed” four times (Romans 4:11 and 22-24), “impute” once (Romans 4:6), and “reckoned” three times (Romans 4:4 and 9-10).
Verse 4.
“Now to him who works, the wages are not counted as grace but as debt.”
AMP. “Now to a laborer, his wages are not credited as a favor or a gift, but as an obligation [something owed to him].”
Wesley. Now to him that works — All that the law requires, the reward is no favor, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding and must affect every individual person.
ESV. If salvation were based on works, then God in granting a person salvation would be repaying what he owed that person, just as an employer gives his employee wages for his work.
Womack. If an individual could be saved by works, then God would be providing salvation as a payment to that person. But our works are as filthy rags. Salvation is by faith alone. Trust in our works voids grace. Likewise, trust in God’s grace makes faith in our own efforts useless. See Romans 11:6– “And if by grace, then is it no more of works: otherwise, grace is no more grace. But if it be of works, then is it no more grace: otherwise, work is no more work.”
Verse 5.
“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.”
TPT. But no one earns God’s righteousness. It can only be transferred when we no longer rely on our own works but believe in the one who powerfully declares the ungodly to be righteous in his eyes. It is faith that transfers God’s righteousness into your account. --- Or “calculated (reckoned) to be righteous.” The Greek word logizomai is used 11 times in this chapter. This teaches us that our faith is considered or calculated as righteousness before God.
ESV. Righteousness does not come to those who work for God, since all, including Abraham, do not measure up to God’s standards morally. None can come close. Right standing with God comes from believing not working.
Wesley. But to him that worketh not — It being impossible he should without faith.
But believeth, his faith is imputed to him for righteousness — Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence, we see plainly how groundless that opinion is, that holiness or sanctification is before our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus, God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifies the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.
Womack. What a statement! Paul had countered the false doctrine that acting righteous could make people righteous. Here he declares that God justifies the ungodly! Indeed, it’s the only kind of people He justifies. All people have sinned and come short of God’s glory. People can never earn God’s favor by their performance.
Faith in the atonement of Jesus grants us righteousness; our actions don’t. However, true faith will good fruit (actions) (James 2:17-18), and these actions, or lack thereof, to testify to our relationship with the Lord (1 John 3:7-10).
Verse 6.
“Just as David also describes the blessedness of the man to whom God imputes righteousness apart from works.”
AMP. And in this same way David speaks of the blessing on the one to whom God credits righteousness apart from works.
ESV. Ps. 32: 1-2. Paul introduces David as the second person to show that righteousness comes by faith and not by works.
Wesley. So, David also — David is fitly introduced after Abraham, because we also received and delivered down the promise. Affirms — A man is justified by faith alone, and not by works. Without works-That is, without regard to any former good works supposed to have been done by him.
Womack. King David lived under the Old Covenant of Law. However, Romans 4:7-8, quoting from Psalms 32, as well as from David’s Psalms 51 when repenting for his sins against Uriah and Bathsheba, shows that he had a revelation of the salvation by grace through faith alone - that was coming with the Messiah.
Verse 7.
“Blessed are those whose lawless deeds are forgiven, and whose sins are covered.”
Wesley. Happy are they whose sins are covered — With the veil of divine mercy. If there be indeed such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours! Psalm 32:1,2.
Verse 8.
“Blessed is the man to whom the Lord shall not impute sin.”
AMP. “Blessed and happy and favored is the man whose sin the Lord will not take into account nor charge against him.”
TPT. “What happy progress comes to them when they hear the Lord speak over them, I will never hold your sins against you.” The Greek word is logizoai, which means to take an inventory and settle accounts. God has taken inventory of the virtue of Christ and through our faith in him, his perfect righteousness is now deposited in our account. It is settled; we are declared righteous by faith.”
Womack. The Greek words translated “will not” are double negatives - strongly expressing negation.” It’s the strongest language possible to say that those who receive forgiveness will never have their sins held against them. He said “will not,” implying that even future-tense sins have been dealt with through the sacrificial offering of Jesus, once for all (Hebrews 10:10 and 14). Most Christians believe that the sins they committed before their salvation experience were forgiven at salvation, but sins committed after salvation are unforgiven until they repent and ask forgiveness. No. All our sins–past, present, and future–were forgiven through the one offering of Jesus. If God can’t forgive future-tense sins, then none of us can be saved, because Jesus only died once, nearly 2,000 years ago, before we had committed any sins. ALL our sins were future tense but have still been forgiven.
Why, then, 1 John 1:9? “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” This is not speaking of our spirit’s eternal salvation, but rather, the salvation of our souls (James 1:21 and 1 Peter 1:9). Our spirits are born again when we are born again, and sin will never be imputed to our born-again spirits. They are sanctified and perfected forever (Hebrews 10:10, 14. They cannot sin (1 John 3:9). However, we are still in the process of saving our souls (James 1:21 and 1 Peter 1:9). When we sin, the devil has a legal right to steal, kill, or destroy in our soulish life (Romans 6:16). How do we get rid of the devil? We confess it, and God brings into our soulish realm that forgiveness already a reality in our born-again spirits. The devil thereafter has no right to stay. If we had to confess every sin committed after our born-again experience to maintain our salvation, no one would make it. What if we forgot to confess some sin? That also puts the burden of salvation back on us. We must remember that “God is a Spirit” (John 4:24), and we worship Him through our newborn-again spirits. We are blessed because God will not hold any sin against our spirits. Our spirits are clean and pure (Ephesians 4:24, Hebrews 12:23, and 1 John 4:17). That will not change due to our performance.
Verse 9.
“Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.”
AMP. “Is this blessing only for the circumcised, or also for the uncircumcised? For we say, “Faith was credited to Abraham as righteousness.”
Wesley. Faith was imputed to Abraham for righteousness — This is fully consistent with our being justified, that is, pardoned and accepted by God upon our believing, for the sake of what Christ hath done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be "imputed to us for righteousness," as it is the sole condition of our acceptance. We may observe here, forgiveness, not imputing sin, and imputing righteousness, are all one.
ESV. Abraham was righteous before God before he was circumcised, and therefore circumcision is unnecessary to belong to God.
Womack. Abraham’s faith was what granted him right standing with God, and Paul used a quote from David to verify salvation by grace through faith. Here he returned to Abraham and used the circumcision - the religious act the legalists were demanding compliance with - to reaffirm that salvation is by grace through faith.
Verse 10.
“How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.”
AMP. “How then was it credited [to him]? Was it after he had been circumcised, or before? Not after, but while [he was] uncircumcised.”
TPT. “How did he receive this gift of righteousness? Was he circumcised at the time God accepted him, or was he still uncircumcised? Clearly, he was an uncircumcised gentile when God said this of Him.”
ESV. Abraham was righteous before God before he was circumcised; therefore, circumcision is unnecessary to belong to God.
Wesley. Not in circumcision — Not after he was circumcised; for he was justified before Ishmael was born, Genesis 15:1-21; but he was not circumcised till Ishmael was thirteen years old, Genesis 17:25.
Womack. It was over thirteen years from God counted Abraham’s faith for righteousness and when he was circumcised. God counted Abraham righteous in Genesis 15:6, before the birth of Ishmael (Genesis 16:15). Abraham circumcised Ishmael the same day that he was circumcised (Genesis 17:26), and Genesis 17:25 and that took place when Ishmael was thirteen years old. Therefore, the circumcision of Abraham was at least thirteen years and nine months after his justification by faith in Genesis 15:6.
How did the legalistic Jews miss this? That Abraham was counted righteous before he was circumcised? If circumcision was necessary for justification with God, then Abraham could not have been righteous until after the performing of this act. But God Himself said Abraham was righteous. Therefore, the rite of circumcision (or any other act of obedience) cannot be a prerequisite for justification. In our day, religious people no longer contend that circumcision is essential for salvation. However, many still make the same mistake. They have substituted some other “act of holiness” for circumcision. For instance, some denominations state that water baptism is necessary for salvation. Jesus commanded water baptism (Matthew 28:19-20), just as the OT commanded circumcision (Genesis 17:9-14). However, Paul argument to disprove circumcision as a prerequisite to justification can be used to prove that water baptism is not a prerequisite for salvation. Any condition precedent for salvation, except faith in Jesus’ atoning work, is error (Romans 3:28). Paul called it “another gospel” or, more accurately, a perversion of the Gospel (Galatians 1:6-7).
Verse 11.
“And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also.”
AMP. He received the sign of circumcision, a seal or confirmation of the righteousness which he had by faith while [he was still] uncircumcised—this was so that he would be the [spiritual] father of all who believe without being circumcised—so that righteousness would be credited to them.”
TPT. “It was later that he received the external sign of circumcision as a seal to confirm that God had already transferred his righteousness to him by faith, while he was still uncircumcised. So now this qualified him to become the father of all who believe among the non-Jewish people. And like their “father of faith,” Abraham, God also transfers his righteousness to them by faith.
ESV. Circumcision was the sign and seal of Abraham’s righteousness that belonged to him by faith. In other words, circumcision documented and ratified the righteousness by faith that Abraham enjoyed before his circumcision.
Wesley. And — After he was justified.
He received the sign of circumcision — Circumcision, which was a sign or token of his being in covenant with God. A seal — An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised. Who believe in uncircumcision — That is, though they are not circumcised.
Womack. Circumcision was a confirmation of Abraham’s righteousness already attained by faith – 13 years before. Circumcision was a constant reminder of the covenant between God and himself. It was never to be something that Abraham would boast about or use to show others his holiness. This was private! No doubt one of the reasons the Lord chose this act as a sign of the covenant instead of some other act was to prevent the very thing that the Jews were doing. How was one to tell if someone else was circumcised? That’s not the kind of thing that is public knowledge. It’s between God and that individual. God gave the sign of circumcision because it is a private act; therefore, He never intended circumcision to be used to judge anyone’s righteousness.
Verse 12.
“And the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.
AMP. And [that he would be] the [spiritual] father of those circumcised who are not only circumcised, but who also walk in the steps of the faith of our father Abraham which he had before he was circumcised.
Wesley. And the father of the circumcision — Of those who are circumcised and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they, his seed.
Womack. Abraham had faith for salvation (righteousness) before he took the step of circumcision. Some think that actions produce faith, but that’s not so. Faith produces Godly actions. Acting right doesn’t make people Godly. They must be born again.
Verse 13.
“For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.”
TPT. God promised Abraham and his descendants that they would have an heir who would reign over the world. This royal promise was not fulfilled because Abraham kept all the law, but through the righteousness that was transferred by faith.”
Wesley. The promise, that he should be the heir of the world — Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham.
There is no Old Testament scripture that states that Abraham will be heir of the world. The closest scriptures would be when the Lord told Abram that all the families of the earth would be blessed through him (Genesis 12:3) and that he had made Abraham the father of many nations (Genesis 17:4-5). The Jews interpreted God’s promises to Abraham as being to his physical descendants only. However, the Apostle Paul’s interpretation of the Old Testament promises to Abraham removed any doubt about the Jews being the only ones to be blessed through God’s covenant with Abraham. Abraham’s true seed is anyone of any nation or language who places faith in Christ as his or her Savior.
ESV. The final reward (the inheritance, another term for final salvation) that will be given to Abraham and all believers is the world to come. He. 11: 10-16; Rev. 21-22.
Verse 14.
“For if those who are of the law are heirs, faith is made void and the promise made of no effect.”
TPT. “For if keeping the law earns the inheritance, then faith is robbed of its power and the promise becomes useless.”
Womack. We are justified by faith in our works without faith in Christ or we are justified by faith in Christ without faith in our works - not a combination of the two (Romans 11:6). Trusting in our goodness as the reason that God would grant us salvation neutralizes faith and renders God’s promise to Abraham useless. Some Christians who have put their faith in Christ for eternal salvation, fall back into the deception that God will bless and use them based on their performance. See the Galatians. Christ had become of no benefit to them if they trusted in their good works to be justified with God (Galatians 5:4). Today, many Christians don’t experience full salvation because they make their faith void by trusting in their own goodness.
Wesley. If they only who are of the law — Who have kept the whole law. Are heirs, faith is made void — No blessing being to be obtained by it; and so, the promise is of no effect.
ESV. Faith and works are fundamentally opposed. Faith means trusting in or relying on God’s work and not depending in any way on human performance.
Verse 15.
“Because the law brings about wrath; for where there is no law there is no transgression.”
AMP. “For the Law results in [God’s] wrath [against sin], but where there is no law, there is no violation [of it either].”
Wesley. Because the law — Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we are so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.
Womack. Christians are not under the Old Testament Law. There is no longer transgression for those who have accepted Jesus, because, as 1 John 3:4 says, “Sin is the transgression of the law.”
Hundreds of New Testament scriptures mention believers sinning and admonitions against sinning. 1 John 1:8 and 10: “If anyone says they have no sin, they deceive themselves and the truth isn’t in them.”
All of us have been exposed to and lived under the Law. So, even though Jesus has satisfied the law and therefore removed it, we still know right from wrong because of that Law. James 4:17 says, “Therefore to him that knows to do good, and doeth it not, to him it is sin.” So, violating the conscience is sin. Whatsoever is not of faith is sin (Romans 14:23).
ESV. One cannot be an heir through the law. Man can’t keep the law and therefore faces God’s wrath. Transgression is the violation of a known command, which means that the Jews, who had the written law, had even greater responsibility for their sin and as great a need to be saved and justified by faith.
God does not impute sins to us anymore. Our sins are no longer a transgression against God; He has removed the Law. Sin is a transgression against God; it also opens the door to the devil. So, even though God doesn’t impute sins to us, Satan does. Christians who open the door to the devil and will suffer for those sins (Galatians 6:7).
Grace liberates us from sin, not to sin. Any person who lives in sin and uses the God’s grace as an excuse to sin is not truly born again. Grace breaks the dominion of sin; it doesn’t encourage or empower sin.
When the Law was introduced, sin revived, and we died. The Law produced death by releasing God’s wrath against our sins.
Those who seek to keep the Law to be justified in God’s sight release God’s wrath in their lives. Jesus liberates us from sin. Grace breaks sin’s dominion: it doesn’t encourage or empower sin.
The Law released God’s wrath. Without Law, there is no wrath because without the Law, there is no transgression. 1 John 3:4 says, “Whosoever commits sin transgresses also the law: for sin is the transgression of the law.” Therefore, before the Law of God was given, people’s sins were not held against them.
That explains why Abraham was not killed for marrying his half-sister and Jacob for marrying his wife’s sister (Leviticus 18:18). God had not yet given the Law concerning these things; therefore, there wasn’t a willful transgression on the part of these who brought us out from under the Law and put us under grace (Romans 6:14).
Verse 16.
“Therefore, it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all.”
AMP. “Therefore, [inheriting] the promise depends entirely on faith [that is, confident trust in the unseen God], in order that it may be given as an act of grace [His unmerited favor and mercy], so that the promise will be [legally] guaranteed to all the descendants [of Abraham]—not only for those [Jewish believers] who keep the Law, but also for those [Gentile believers] who share the faith of Abraham, who is the [spiritual] father of us all.”
The seed of Abraham includes more than his physical descendants. Paul said the same thing. (Romans 2:28-29, 4:11-12, 16, 9; and Galatians 3).
Since God made salvation available based on faith in what He did, then everyone can be saved. If He had made our holiness the basis of salvation, then no one could have been saved, “for all have sinned, and come short of the glory of God” (Romans 3:23.
Wesley. Therefore it — The blessing. Is of faith, that it might be of grace — That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.
ESV. Faith means trusting in another not in one’s own efforts. Faith therefore corresponds to grace which involves trusting God’s gift of unmerited favor.
Verse 17.
“As it is written, “I have made you a father of many nations” in the presence of Him whom he believed — God, who gives life to the dead and calls those things which do not exist as though they did.”
AMP. “As it is written, I have made you the father of many nations. [He was appointed our father] in the sight of God in Whom he believed, who gives life to the dead and speaks of the nonexistent things that [He has foretold and promised] as if they [already] existed.”
The phrase, “and calleth those things which are not as though they are,” refers to God changing Abram’s name to Abraham (Genesis 17:5). Abram means “high father,” and Abraham means “father of a multitude.” The Lord changed Abram’s name to Abraham one year before Isaac was born, confessing that Abraham was the father of a multitude before it happened in the natural. This illustrates God’s faith. God says things are so before there is physical proof that they are so. The same thing was done at creation (Genesis 1). God spoke everything into existence, and then it was so. He spoke light into existence and then four days later created a source for that light to come from (Genesis 1:3 and 14-19). God has given us the power to create with faith-filled words (Proverbs 18:20-21. If we operate in God’s kind of faith, we must call those things that are not seen as though they are.
Wesley. Before God — Though before men nothing of this appeared, those nations being then unborn. As quickening the dead — The dead are not dead to him and even the things that are not, are before God.
And calling the things that are not — Summoning them to rise into being and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant existing, do this; and he doeth it: but God saith to the light, while it does not exist, go forth; and it goes. Genesis 17:5.
Verse 18.
“Who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.”
AMP. For Abraham, human reason for hope being gone, hoped in faith that he should become the father of many nations, as he had been promised, so numberless shall your descendants be.
“Against all odds, when it looked hopeless, Abraham believed the promise and expected God to fulfill it. He took God at His word, and as a result he became the father of many nations. God’s declaration over him came to pass: ‘your descendants will be so many that they will be impossible to count’” Or “beyond hope in hope believed.” Gen. 15:5.
Wesley. The Apostle shows the power and excellence of that faith to which he ascribes justification.
Who against hope — Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us.
So shall thy seed be — Both natural and spiritual, as the stars of heaven for multitude. Genesis 15:5.
Neither Abraham nor Sarah had any natural, human hope for God’s promise to be fulfilled concerning their destiny to be fulfilled. They were both as good as physically dead when with respect to having children. Abraham was 100 and Sarah nearly so. Therefore, they rejected the natural view and believed God with a supernatural hope and faith in God’s word. There is a natural hope that everyone has, and there is a supernatural hope/faith that is imparted by God (1 Corinthians 13:13). To receive miracles, we must reject the limitations of natural hope and press on to obtain God’s supernatural hope/faith.
Abraham’s faith was based on God’s Word. Every word of God is powerful and contains the faith of God to bring that word to pass. We need to only consider and look to God’s Word and believe (Romans 8:6).
ESV. ESV. Abraham believed in a God who could raise the dead and summon into existence what did not exist (new life in Sarah’s womb).
Verse 19.
“And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb.”
“He did not weaken in faith even as he acknowledged the [utter] impotence of his own body, which was as good as dead because he was about a hundred years old, or [when he considered the reality of the barrenness of Sarah’s [deadened] womb.”
Womack. Abraham kept from becoming weak in faith. How? He focused on God’s promise. He did not deny his circumstances, but he didn’t focus on them. The word “consider” is defined as “1. To think carefully about. 2. To regard as. 3. To consider.” The Greek word that was used for “considered” means “to observe fully.” Abraham did not think carefully about his age and the impact it would have on God’s promise. That’s not what he paid attention to. He didn’t consider the negative facts that looked contrary to God’s promise (we may look at the negative facts and then try to use our faith to overcome the fear and unbelief that come through those thoughts. That’s not the way Abraham was strong in faith. Abram was seventy-five years old when the Lord first promised him that he would have a child and that all the nations of the earth would be blessed through him (Genesis 12:1-4). He was ninety-nine years old in Genesis 17:1, and Sarah was ninety years old (Genesis 17:17). Yet he only considered what God had promised him. It’s true that Abraham was strong in faith (Romans 4:20), he was strong in faith because he kept his mind stayed on God’s promise. He kept his mind off everything that was contrary to God’s promise. To have Abraham’s faith, we need to control our thinking the way Abraham did. Faith is a direct result of what you think on. If you think on God’s Word, faith comes (Romans 8:6 and 10:17). If you think on other things, unbelief and fear come (Romans 8:6.
Verse 20.
“He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God.”
AMP. “No unbelief or distrust made him waver (doubtingly question) concerning the promise of God, but he grew strong and was empowered by faith as he gave praise and glory to God.”
Womack. Our English word “staggered” is translated from the Greek word which means “to separate thoroughly i.e. (literal and reflexive) to withdraw from, or (by implication) oppose; figurative to discriminate (by implication decide), or (reflexive) hesitate.” So, Abraham didn’t think about what was contrary to what the Lord had told him (Romans 4:19). He didn’t hesitate.
Giving glory to God requires humility - not depending upon self-effort. About a decade-and-a-half prior Sarah’s pregnancy, both Abram and Sarai were proud and decided to help God bring the promise to pass through Hagar (Genesis 16:1-4)(which would have brought glory to themselves). Ishmael’s birth caused problems then and now. Giving glory to God includes trusting God and not ourselves.
The unbelief that Abraham refused to consider was the unbelief that would have come through thinking on the natural facts. Many of us don’t perceive facts as generating unbelief. We have been led to believe that we must consider all the facts to make a proper decision, but that’s not so with God’s Word. When we have clear direction from God’s Word, we shouldn’t consider anything else. Considering “facts” contrary to God’s promises will make us stagger in our faith.
Jesus equated praise with strength. Here, Abraham praised and worshipped which made him strong in faith. Praise keeps your mind stayed on God and what He is doing. You can’t praise God and focus on the problem. You will fall into complaining every time. That’s why praise makes you strong in faith.
A person who believes God’s promises brings glory to God.
ESV. Abraham’s faith grew as the time of waiting went on. He grew strong in faith and gave glory to God. He continued to believe that God would do what he promised. Therefore, Abraham honored and gloried God.
Verse 21.
“And being fully convinced that what He had promised He was also able to perform.”
“Fully satisfied and assured that God was able and mighty to keep His word and to do what He had promised.”
“He never stopped believing God’s promise, for he was strong in his faith to father a child. And because he was mighty in faith and convinced that God had all power needed to fulfill His promise, Abraham glorified God.” Or “he was empowered in faith.”
Womack. Abraham was fully persuaded that God would keep His promise, His Word. Some are persuaded that God’s promises are true, but they stop short of meditating on His Word until they become fully persuaded. Strong faith belongs to those who continue in God’s Word until all doubt is removed.
We sometimes doubt that God will perform His promises to us. How could this be? The answer lies in the way God made our hearts. What we focus our attention on is what our hearts will believe, and whatever we neglect is what our hearts will disbelieve. If we allow ourselves to meditate on our problems and all the reasons it looks impossible for God to move in our situation, then we will believe that our problems are bigger than God. However, when we keep our minds stayed on God’s promise, nothing is too difficult for Him (Jeremiah 32:17 and 27).
Verse 22.
“And therefore “it was accounted to him for righteousness.”
AMP. “That is why his faith was credited to him as righteousness (right standing with God).”
Womack. “Impute” is an accounting term. Something credited to our account. 2 Timothy 4:16.
God reconciled (made them one with Him; brought them back to Him) the sinful people to Himself by not imputing our sins unto us (2 Corinthians 5:19). He imputed our sins unto Jesus. God gave His debit card so all my sins and the sins of all people would be charged to Jesus’ account. If I gave my debit card to pay for your purchase, would be unjust to charge us both. Your transaction shouldn’t show on your account if I gave my debit card for that purchase. Likewise, since God paid for our sins by imputing them to Jesus, we have no charges on our accounts. It’s “just-as-if-we’d” never sinned. That’s justified.
Verse 23.
“Now it was not written for his sake alone that it was imputed to him.”
AMP. “But the words, “It was credited to him,” were written not for his sake alone.
TPT. “And this declaration was not just spoken over Abraham, but also over us. For when we believe and embrace the one who brought our Lord Jesus back to life, perfect righteousness will be credited to our account as well.
Wesley. On his account only — To do personal honor to him.
Womack. In Romans 4:23-24, the eternal truths expressed by Paul (illustrated in Abraham’s life) apply to you and me. God is no respecter of persons (Romans 2:11). He justified Abraham by faith; He justifies you and me by faith.
ESV. Paul applies Gen. 15:6 for the benefit of Christians in the new covenant age.
Verse 24.
“But also, for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead.”
AMP. “But for our sake also—to whom righteousness will be credited (imputed, accounted), as those who believe in Him who raised Jesus our Lord from the dead.”
TPT. “When we embrace and believe the One who brought our Lord Jesus aback to life, perfect righteousness will be credited to our account as well.”
Wesley. But on ours also — To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure, it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith.
Who raised up Jesus from the dead — As he did in a manner both Abraham and Sarah. If we believe on him who raised up Jesus — God, the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, about Abraham, which would naturally affect the Jews most.
Womack. Jesus paid the price needed to pay for our salvation. We don't and can’t earn salvation. It's a gift from God ( Romans 6:23) that we receive by faith ( Ephesians 2:8 and Romans 5:2). Romans 10:9-13 reveals what we believe and confess.
Verse 25.
“Who was delivered up because of our offenses and was raised because of our justification.
AMP. Who was betrayed and put to death because of our misdeeds and was raised to secure our justification (our acquittal), [making our account balance and absolving us from all guilt before God].
CJB. Yeshua, who was delivered over to death because of our offences and raised to life to make us righteous.
EXB. Jesus was ·given to die [handed/delivered over; 8:32] ·for [because of] our ·sins [violations; transgressions], and he was raised from the dead ·to make us right with God [for our justification; or to confirm our justification].
Philips. … who was delivered to death for our sins and raised again to secure our justification.
Wesley. Who was delivered — To death. For our offences — As an atonement for them. And raised for our justification — To empower us to receive that atonement by faith.
Womack. Our sins were imputed to Jesus, laid on Jesus, credited to Jesus’ account before God. His righteousness was imputed to us, credited to our account, assigned to our account. What a trade! Those who still want to pay for their sins dishonor Jesus, and those who don’t believe they were made righteous dishonor Jesus.
ESV. Both the crucifixion (death) and resurrection of Jesus are required for the forgiveness of our sins and for our justification. When God the Father raised Jesus from the dead, it was a demonstration that He accepted Christ’s suffering and offering and death as full payment for sin, and that the Father’s favor, no longer His wrath against sin, was directed toward Christ and through Christ to those who believe. Since Paul sees Christians as united with Christ in his death and resurrection (Ro. 6:6, 6:8-11, Ep. 2:6; Col. 2:12; Col. 3:1, God’s approval of Christ at the resurrection results in God’s approval also of us – all who are united to Christ, resulting in our justification.