Romans Chapter 4

Imputed Righteousness

Chapter 4, Verses 4-15

Rom. 4:9 "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression."

In the early church there arose false teachers who taught that the Gentiles must be circumcised in order to be saved: Acts 15:24 "Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment."  This not only troubled the church at Antioch, but it also troubled the churches of Galatia, as Paul deals with this error in his letter to the Galatian churches.  While most Gentile professors today do not teach that you must be circumcised, they do teach that you must keep a set of laws or rules in order to be saved. 

In the above, Paul deals with both the false teaching that one must be circumcised in order to be justified and that one must keep the law in order to be justified.

"Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision."  Is the blessedness of justification by the atoning blood of Christ and the blessing of having one's faith imputed for righteousness reserved to the circumcised (Jews) only?  Or does it come to the Gentiles also (uncircumcised)?  Abraham's case answers the above questions.  Abraham believed in the Lord and his faith was imputed to him for righteousness at age 85.  Abraham was not circumcised until he was 99. 

"And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also."  Circumcision was therefore a sign and a seal of the righteousness of the faith that Abraham had when he was yet uncircumcised.  Natural circumcision does not cause one to be saved or to be justified.  It is not necessary that one undergo natural circumcision in order to be saved or to be justified.  Circumcision was given as an identifying mark or seal of what was already in the heart and mind of Abraham.  Likewise, we are sealed with the holy spirit of promise (not natural circumcision) when we believe the gospel of the covenant work of Christ: Eph. 1:13 "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise."  This sealing of the Holy Spirit does not make us children of God and it does not justify us before God and it does not save us from our sins, but it identifies to our hearts that we are a part of the elect children of God and a part of Christ's covenant work. 

"And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised."  Abraham is a father by example to both the believing Jews (circumcised) and the believing Gentiles (uncircumcised).  When we believe by faith in the covenant work of God that we are justified by the atoning blood of Christ, then we are walking after the example that Abraham, the father of the faithful, set for us. 

"For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith."  There is some question as to which world the above references.  God promised the land of Canaan to Abraham and his natural seed.  He also promised an eternal inheritance to Abraham and the multiplied seed of Abraham.  The seed of Abraham is Christ. The multiplied seed of Abraham is the elect family of God.  Regardless of which world is being referenced, Canaan or the glory world, the promised is received by the individual through faith and not through the works of the law.  The promises God made to Abraham are unconditional.  They are not conditioned on the works of the law or the works of the individual.  We receive the promises not because we keep a set of rules or ordinances, but because God promised them unto us.  We identify with these promises in our heart and mind because of the faith that God gave to us in the new or Spiritual birth. 

"For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression."  If salvation or justification from sin is by the law, then there is no need for either the promises of God nor would there be such a thing as faith.  If justification were by the works of the law, then one would either keep the law or fail to keep it and either be justified or condemned.  The fact is no one but Christ has ever kept the law to perfection, therefore, all mankind would be condemned by the works of the law. 

Chapter 4, Verse 16 

Covenant comforts believers...

Rom. 4:16 "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all."

Gal. 3:16, 17 tells us who the promised "seed" is: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.  And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect."  Christ is the promised seed and he was promised by a covenant that was confirmed before of God in Christ.  This is the covenant of redemption stated in Rom. 8:29, 30. 

Gal. 4:28 identifies who the multiplied seed are: "Now we, brethren, as Isaac was, are the children of promise."  Just like Isaac was promised beforehand, born contrary to nature and born at God's appointed time, so all the elect were promised beforehand (before the foundation of the world), born of the Spirit contrary to nature, and born of the Spirit at God's appointed time. 

Faith in the covenant promise of God does not make us a part of the elect family of God, nor does it justify us before God, nor does it cause us to be born of the Spirit.  Faith in God's covenant promise does, however, assure us that we are a part of God's covenant promise.  Faith is an evidence of our spiritual birth.  It is through faith in God's covenant promise that the elect, found both among the Jews and the Gentiles, can assure their hearts that they are a part of the covenant promise. 

This activity of faith in the elect, both among the Jews and the Gentiles, is patterned after the activity of faith manifested by Abraham.  In this manner, he is the father (by example) of us all.