Romans 4:1–5

The principle of faith illustrated: Abraham

We have noted that the recipients of Paul’s letter to the Romans were a mixed group of Jews and Gentiles. When Paul now speaks of Abraham as “our forefather,” he is including himself among the Jewish readers. In doing so he is picking up on a point critical to the discussion on righteousness, namely, Abraham’s salvation. Note first of all that Abraham’s salvation and life in heaven was a given. This was the assumption in popular opinion, and it is also substantiated by Scripture (for example, John 8:56 and Luke 16:22). He is in heaven. The question simply is, How did he get there?

The question is important because many Jews looked to Abraham as the classic example of a man who pleased God with works. After all, he left his homeland and followed God’s leadership to the Promised Land. He obeyed God and would have sacrificed his son Isaac if God had not stopped him. This “friend of God,” as he came to be called (2 Chronicles 20:7), looked to them like a prime candidate for salvation on the basis of works and personal performance.

What then shall we say that Abraham, our forefather, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”

4 Now when a man works, his wages are not credited to him as a gift, but as an obligation. 5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.

Paul has just finished saying that in the matter of having righteousness that avails before God, everyone has to receive it by grace, as a gift. Therefore, boasting in one’s own accomplishments is excluded (3:27). But what about Abraham?

Paul begins with the following: “If, in fact, Abraham was justified by works, he had something to boast about.” Paul states the case in a hypothetical manner: “If, in fact, Abraham was justified by works, . . .” Paul is not conceding that Abraham was justified by works. That may have been the popular opinion; it may look that way to people’s view of Abraham’s life and conduct, but that’s not the important thing. What is the verdict where it really counts—in the eyes of God?

Paul says that before God, Abraham has nothing to boast about. How can he know that? Because God in his Word has said so. The Scriptures say, “Abraham believed God, and it [his faith] was credited to him as righteousness.” Note that Paul considers the Old Testament to be God’s inspired Word. He quotes Genesis 15:6 and treats it as though God himself were speaking. In his book of Genesis, God says that he “credited” Abraham’s faith as righteousness.

The apostle draws an example from the workplace to illustrate what God means when he says that he “credits” righteousness to someone. If a person agrees to work for an employer at a stipulated rate of pay, then the wages at the end of the day are something the worker has earned. “Now when a man works, his wages are not credited to him as a gift, but as an obligation.” It would be an insult if the employer were to say after the worker had finished the agreed-upon job, “Here, let me give you a gift.” The money is not a gift; it’s an obligation owed to the person who did the work. However, if a person doesn’t work and still gets something at the end of the day, that’s a gift being credited to that person.

Paul now transfers this workplace scenario to the spiritual realm: “However, to the man who does not work [for salvation] but trusts God who justifies the wicked, his faith is credited as righteousness.” If a person hasn’t done anything to earn righteousness for himself, and God gives it to him as a gift, that’s crediting righteousness to someone—and that’s the way God dealt with Abraham. That’s the term God uses in his inspired record: Abraham believed, and it was “credited” to him as righteousness. Conclusion: Abraham received salvation as a gift by faith, not as a reward by works.