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Romans 4
New English Translation

The Illustration of Justification

4 What then shall we say that Abraham, our ancestor according to the flesh,[a] has discovered regarding this matter?[b] 2 For if Abraham was declared righteous[c] by works, he has something to boast about—but not before God. 3 For what does the scripture say? “Abraham believed God, and it was credited[d] to him as righteousness.”[e] 4 Now to the one who works, his pay is not credited due to grace but due to obligation.[f] 5 But to the one who does not work, but believes in the one who declares the ungodly righteous,[g] his faith is credited as righteousness.

6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

7 “Blessed[h] are those whose lawless deeds are forgiven, and whose sins are covered;
8 blessed is the one[i] against whom the Lord will never count[j] sin.”[k]

9 Is this blessedness[l] then for[m] the circumcision[n] or also for[o] the uncircumcision? For we say, “faith was credited to Abraham as righteousness.”[p] 10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised,[q] so that he would become[r] the father of all those who believe but have never been circumcised,[s] that they too could have righteousness credited to them. 12 And he is also the father of the circumcised,[t] who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised.[u]

13 For the promise[v] to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 14 For if they become heirs by the law, faith is empty and the promise is nullified.[w] 15 For the law brings wrath, because where there is no law there is no transgression[x] either. 16 For this reason it is by faith so that it may be by grace,[y] with the result that the promise may be certain to all the descendants—not only to those who are under the law, but also to those who have the faith of Abraham,[z] who is the father of us all 17 (as it is written, “I have made you the father of many nations”).[aa] He is our father[ab] in the presence of God whom he believed—the God who[ac] makes the dead alive and summons the things that do not yet exist as though they already do.[ad] 18 Against hope Abraham[ae] believed[af] in hope with the result that he became the father of many nations[ag] according to the pronouncement,[ah] “so will your descendants be.”[ai] 19 Without being weak in faith, he considered[aj] his own body as dead[ak] (because he was about 100 years old) and the deadness of Sarah’s womb. 20 He[al] did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 21 He was[am] fully convinced that what God[an] promised he was also able to do. 22 So indeed it was credited to Abraham[ao] as righteousness.

23 But the statement it was credited to him[ap] was not written only for Abraham’s[aq] sake, 24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 25 He[ar] was given over[as] because of our transgressions and was raised for the sake of[at] our justification.[au]

Footnotes

  1. Romans 4:1 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
  2. Romans 4:1 tn Grk “has found?”
  3. Romans 4:2 tn Or “was justified.”
  4. Romans 4:3 tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.
  5. Romans 4:3 sn A quotation from Gen 15:6.
  6. Romans 4:4 tn Grk “not according to grace but according to obligation.”
  7. Romans 4:5 tn Or “who justifies the ungodly.”
  8. Romans 4:7 tn Or “Happy.”
  9. Romans 4:8 tn The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
  10. Romans 4:8 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
  11. Romans 4:8 sn A quotation from Ps 32:1-2.
  12. Romans 4:9 tn Or “happiness.”
  13. Romans 4:9 tn Grk “upon.”
  14. Romans 4:9 sn See the note on “circumcision” in 2:25.
  15. Romans 4:9 tn Grk “upon.”
  16. Romans 4:9 sn A quotation from Gen 15:6.
  17. Romans 4:11 tn Grk “of the faith, the one [existing] in uncircumcision.”
  18. Romans 4:11 tn Grk “that he might be,” giving the purpose of v. 11a.
  19. Romans 4:11 tn Grk “through uncircumcision.”
  20. Romans 4:12 tn Grk “the father of circumcision.”
  21. Romans 4:12 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
  22. Romans 4:13 sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:3).
  23. Romans 4:14 tn Grk “rendered inoperative.”
  24. Romans 4:15 tn Or “violation.”
  25. Romans 4:16 tn Grk “that it might be according to grace.”
  26. Romans 4:16 tn Grk “those who are of the faith of Abraham.”
  27. Romans 4:17 tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.
  28. Romans 4:17 tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)
  29. Romans 4:17 tn “The God” is not in the Greek text but is supplied for clarity.
  30. Romans 4:17 tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (hōs onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo (“creation out of nothing,” a technical theological phrase) is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).
  31. Romans 4:18 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
  32. Romans 4:18 tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  33. Romans 4:18 sn A quotation from Gen 17:5.
  34. Romans 4:18 tn Grk “according to that which had been spoken.”
  35. Romans 4:18 sn A quotation from Gen 15:5.
  36. Romans 4:19 tc Most mss (D F G Ψ 33 1881 M it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.
  37. Romans 4:19 tc ‡ Most witnesses (א A C D Ψ 33 M bo) have ἤδη (ēdē, “already”) at this point in v. 19. But B F G 630 1739 1881 lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as autographic. NA28 includes the word in brackets, indicating doubt as to its authenticity.
  38. Romans 4:20 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
  39. Romans 4:21 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  40. Romans 4:21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  41. Romans 4:22 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
  42. Romans 4:23 tn A quotation from Gen 15:6.
  43. Romans 4:23 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
  44. Romans 4:25 tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  45. Romans 4:25 tn Or “handed over.” sn The verb translated given over (παραδίδωμι, paradidōmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).
  46. Romans 4:25 tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.
  47. Romans 4:25 sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.
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Romans 4
International Children’s Bible

The Example of Abraham

4 So what can we say about Abraham,[a] the father of our people? What did he learn about faith? 2 If Abraham was made right by the things he did, then he had a reason to brag. But he could not brag before God. 3 The Scripture says, “Abraham believed God. And that faith made him right with God.”[b]

4 When a person works, his pay is not given to him as a gift. He earns the pay he gets. 5 But a person cannot do any work that will make him right with God. So he must trust in God. Then God accepts his faith, and that makes him right with God. God is the One who can make even those who are evil right in his sight. 6 David said the same thing. He said that a person is truly blessed when God does not look at what he has done but accepts him as good:

7 “Happy are they
    whose sins are forgiven,
    whose wrongs are pardoned.
8 Happy is the person
    whom the Lord does not consider guilty.” Psalm 32:1-2

9 Is this blessing only for those who are circumcised? Or is it also for those who are not circumcised? We have already said that God accepted Abraham’s faith, and that faith made him right with God. 10 So how did this happen? Did God accept Abraham before or after he was circumcised? God accepted him before his circumcision. 11 Abraham was circumcised later to show that God accepted him. His circumcision was proof that he was right with God through faith before he was circumcised. So Abraham is the father of all those who believe but are not circumcised. He is the father of all believers who are accepted as being right with God. 12 And Abraham is also the father of those who have been circumcised. But it is not their circumcision that makes him their father. He is their father only if they live following the faith that our father Abraham had before he was circumcised.

God Keeps His Promise

13 Abraham[c] and his descendants received the promise that they would get the whole world. But Abraham did not receive that promise through the law. He received it because he was right with God through his faith. 14 If people could receive what God promised by following the law, then faith is worthless. And God’s promise to Abraham is worthless, 15 because the law can only bring God’s anger. But if there is no law, then there is nothing to disobey.

16 So people receive God’s promise by having faith. This happens so that the promise can be a free gift. And if the promise is a free gift, then all of Abraham’s children can have that promise. The promise is not only for those people that live under the law of Moses. It is for anyone who lives with faith like Abraham. He is the father of us all. 17 As it is written in the Scriptures: “I am making you a father of many nations.”[d] This is true before God. Abraham believed in God—the God who gives life to the dead and decides that things will happen that have not yet happened.

18 There was no hope that Abraham would have children. But Abraham believed God and continued hoping. And that is why he became the father of many nations. As God told him, “Your descendants will also be too many to count.”[e] 19 Abraham was almost 100 years old, much past the age for having children. Also, Sarah could not have children. Abraham thought about all this. But his faith in God did not become weak. 20 He never doubted that God would keep his promise. Abraham never stopped believing. He grew stronger in his faith and gave praise to God. 21 Abraham felt sure that God was able to do the thing that God promised. 22 So, “God accepted Abraham’s faith, and that made him right with God.”[f] 23 Those words (“God accepted Abraham’s faith”) were written not only for Abraham. 24 They were written also for us. God will accept us also because we believe. We believe in the One who raised Jesus our Lord from death. 25 Jesus was given to die for our sins. And he was raised from death to make us right with God.

Footnotes

  1. 4:1, 13 Abraham Most respected ancestor of the Jews. Every Jew hoped to see Abraham.
  2. 4:3 “Abraham . . . God.” Quotation from Genesis 15:6.
  3. 4:1, 13 Abraham Most respected ancestor of the Jews. Every Jew hoped to see Abraham.
  4. 4:17 “I . . . nations.” Quotation from Genesis 17:5.
  5. 4:18 “Your . . . count.” Quotation from Genesis 15:5.
  6. 4:22 “God . . . God.” Quotation from Genesis 15:6.
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Romanos 4
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Abraham, justificado por la fe

4 Entonces, ¿qué diremos en el caso de nuestro antepasado Abraham?[a] 2 En realidad, si Abraham hubiera sido justificado por las obras, habría tenido de qué jactarse, pero no delante de Dios. 3 Pues, ¿qué dice la Escritura? «Creyó Abraham a Dios y esto se le tomó en cuenta como justicia».[b]

4 Ahora bien, cuando alguien trabaja, no se le toma en cuenta el salario como un favor, sino como una deuda. 5 Sin embargo, al que no trabaja, sino que cree en el que justifica al impío, se le toma en cuenta la fe como justicia. 6 David dice lo mismo cuando habla de la dicha de aquel a quien Dios le atribuye justicia sin la mediación de las obras:

7 «¡Dichosos aquellos
    a quienes se les perdonan las transgresiones,
    cuyos pecados son cubiertos!
8 ¡Dichoso aquel
    cuyo pecado el Señor no tomará en cuenta!».[c]

9 ¿Acaso se ha reservado esta dicha solo para los que están circuncidados? ¿Acaso no es también para los no judíos?[d] Hemos dicho que a Abraham se le tomó en cuenta su fe como justicia. 10 ¿Bajo qué circunstancias sucedió esto? ¿Fue antes o después de ser circuncidado? ¡Antes y no después! 11 Es más, cuando todavía no estaba circuncidado, recibió la señal de la circuncisión como sello de la justicia que se le había tomado en cuenta por la fe. Por tanto, Abraham es padre de todos los que creen, aunque no hayan sido circuncidados, y a estos se les toma en cuenta su fe como justicia. 12 Y también es padre de aquellos que, además de haber sido circuncidados, siguen los pasos de nuestro padre Abraham, quien creyó cuando todavía era incircunciso.

13 En efecto, no fue mediante la Ley como Abraham y su descendencia recibieron la promesa de que él sería heredero del mundo, sino mediante la fe, la cual se le tomó en cuenta como justicia. 14 Porque, si los que viven por la Ley fueran los herederos, entonces la fe no tendría ya ningún valor y la promesa no serviría de nada. 15 La Ley, en efecto, trae castigo. Pero donde no hay Ley, tampoco hay transgresión.

16 Por eso la promesa viene por la fe, a fin de que por la gracia quede garantizada para toda la descendencia de Abraham; esta promesa no es solo para los que son de la Ley, sino para los que son también de la fe de Abraham, quien es el padre que tenemos en común 17 delante de Dios, tal como está escrito: «Te he confirmado como padre de muchas naciones».[e] Así que Abraham creyó en el Dios que da vida a los muertos y que llama las cosas que no son como si ya existieran.

18 Contra toda esperanza, Abraham creyó y esperó, y de este modo llegó a ser padre de muchas naciones, tal como se le había dicho: «¡Así de numerosa será tu descendencia!».[f] 19 Su fe no se debilitó, aunque reconocía que su cuerpo estaba como muerto, pues ya tenía unos cien años, y que también estaba muerta la matriz de Sara. 20 Ante la promesa de Dios no dudó como un incrédulo, sino que se reafirmó en su fe y dio gloria a Dios, 21 plenamente convencido de que Dios tenía poder para cumplir lo que había prometido. 22 Por eso se le tomó en cuenta su fe como justicia. 23 Y esto de que «se le tomó en cuenta» no se escribió solo para Abraham, 24 sino también para nosotros. Dios tomará en cuenta nuestra fe como justicia, pues creemos en aquel que levantó de entre los muertos a Jesús nuestro Señor. 25 Él fue entregado a la muerte por nuestros pecados y resucitó para nuestra justificación.

Footnotes

  1. 4:1 ¿qué … Abraham? Lit. ¿qué diremos que descubrió Abraham, nuestro antepasado según la carne?
  2. 4:3 Gn 15:6; vv. 22 y 23.
  3. 4:8 Sal 32:1,2.
  4. 4:9 los no judíos. Lit. la incircuncisión.
  5. 4:17 Gn 17:5.
  6. 4:18 Gn 15:5.
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