Romans Chapter 4
Other Translations
asv (asv) - eBible.org engASV USFM
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Destruction and misery are in their ways;
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And the way of peace have they not known:
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There is no fear of God before their eyes.
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Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:
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because by the works of the law shall no flesh be justified in his sight; for through the law
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cometh the knowledge of sin.
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But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
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even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
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for all have sinned, and fall short of the glory of God;
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being justified freely by his grace through the redemption that is in Christ Jesus:
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whom God set forth
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to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
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for the showing,
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I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
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Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
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We reckon therefore that a man is justified by faith apart from the works of the law.
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Or is God
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the God of Jews only? is he not
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the God of Gentiles also? Yea, of Gentiles also:
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if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
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Do we then make the law of none effect through faith? God forbid: nay, we establish the law.
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What then shall we say that Abraham, our forefather, hath found according to the flesh?
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For if Abraham was justified by works, he hath whereof to glory; but not toward God.
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For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.
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Now to him that worketh, the reward is not reckoned as of grace, but as of debt.
darby (darby) - eBible.org Darby 1890 plaintext
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What shall we say then that Abraham our father according to flesh has found?
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For if Abraham has been justified on the principle of works, he has whereof to boast: but not beforeGod;
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for what does the scripture say? And Abraham believedGod, and it was reckoned to him as righteousness.
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Now to him that works the reward is not reckoned as of grace, but of debt:
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but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.
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Even as David also declares the blessedness of the man to whomGod reckons righteousness without works:
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Blessed [they] whose lawlessnesses have been forgiven, and whose sins have been covered:
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blessed [the] man to whom [the] Lord shall not at all reckon sin.
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[Does] this blessedness then [rest] on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.
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How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
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And he received [the] sign of circumcision [as] seal of the righteousness of faith which [he had] being in uncircumcision, that he might be [the] father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;
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and father of circumcision, not only to those who are of [the] circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham.
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For [it was] not by law that the promise was to Abraham, or to his seed, that he should be heir of [the] world, but by righteousness of faith.
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For if they which [are] of law be heirs, faith is made vain, and the promise made of no effect.
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For law works wrath; but where no law is neither [is there] transgression.
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Therefore [it is] on the principle of faith, that [it might be] according to grace, in order to the promise being sure to all the seed, not to that only which [is] of the law, but to that also which [is] of Abraham's faith, who is father of us all,
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(according as it is written, I have made thee father of many nations,) before theGod whom he believed, who quickens the dead, and calls the things which be not as being;
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who against hope believed in hope to his becoming father of many nations, according to that which was spoken, So shall thy seed be:
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and not being weak in faith, he considered not his own body already become dead, being about a hundred years old, and the deadening of Sarah's womb,
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and hesitated not at the promise ofGod through unbelief; but found strength in faith, giving glory toGod;
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and being fully persuaded that what he has promised he is able also to do;
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wherefore also it was reckoned to him as righteousness.
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Now it was not written on his account alone that it was reckoned to him,
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but on ours also, to whom, believing on him who has raised from among [the] dead Jesus our Lord,
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who has been delivered for our offences and has been raised for our justification, it will be reckoned.
vul1914 (vul1914) - Vulgate 1914 UTF-8 (sacredbible.org)
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Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?
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Si enim Abraham ex operibus iustificatus est, habet gloriam, sed non apud Deum.
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Quid enim dicit Scriptura? Credidit Abraham Deo: et reputatam est illi ad iustitiam.
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Ei autem, qui operatur, merces non imputatur secundum gratiam, sed secundum debitum.
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Ei vero, qui non operatur, credenti autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam secundum propositum gratiæ Dei.
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Sicut et David dicit beatitudinem hominis, cui Deus accepto fert iustitiam sine operibus:
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Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
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Beatus vir, cui non imputavit Dominus peccatum.
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Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad iustitiam.
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Quomodo ergo reputata est? in circumcisione, an in præputio? Non in circumcisione, sed in præputio.
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Et signum accepit circumcisionis, signaculum iustitiæ fidei, quæ est in præputio: ut sit pater omnium credentium per præputium, ut reputetur et illis ad iustitiam:
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et sit pater circumcisionis non iis tantum, qui sunt ex circumcisione, sed et iis, qui sectantur vestigia fidei, quæ est in præputio patris nostri Abrahæ.
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Non enim per legem promissio Abrahæ, aut semini eius ut heres esset mundi: sed per iustitiam fidei.
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Si enim qui ex lege, heredes sunt: exinanita est fides, abolita est promissio.
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Lex enim iram operatur. Ubi enim non est lex: nec prævaricatio.
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Ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei, qui ex lege est solum, sed et ei qui ex fide est Abrahæ, qui pater est omnium nostrum
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(sicut scriptum est: Quia patrem multarum gentium posui te) ante Deum, cui credidit, qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt.
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qui contra spem in spem credidit, ut fieret pater multarum gentium secundum quod dictum est ei: Sic erit semen tuum.
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Et non infirmatus est fide, nec consideravit corpus suum emortuum, cum iam fere centum esset annorum: et emortuam vulvam Saræ:
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In repromissione etiam Dei non hæsitavit diffidentia, sed confortatus est fide, dans gloriam Deo:
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plenissime sciens quia quæcumque promisit, potens est et facere.
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Ideo et reputatum est illi ad iustitiam.
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Non est autem scriptum tantum propter ipsum quia reputatum est illi ad iustitiam:
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sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Iesum Christum Dominum nostrum a mortuis,
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qui traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.
web (web) - WorldEnglish.Bible — CC0 modern update of ASV
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What then will we say that Abraham, our forefather, has found according to the flesh?
2
For if Abraham was justified by works, he has something to boast about, but not toward God.
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For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.”
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Now to him who works, the reward is not counted as grace, but as something owed.
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But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
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Even as David also pronounces blessing on the man to whom God counts righteousness apart from works:
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“Blessed are they whose iniquities are forgiven, whose sins are covered.
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Blessed is the man whom the Lord will by no means charge with sin.”
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Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
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How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
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He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them.
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He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
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For the promise to Abraham and to his offspring that he would be heir of the world wasn’t through the law, but through the righteousness of faith.
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For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
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For the law produces wrath; for where there is no law, neither is there disobedience.
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For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, 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.
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As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.
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Against hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.”
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Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb.
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Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God,
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and being fully assured that what he had promised, he was also able to perform.
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Therefore it also was “credited to him for righteousness.”
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Now it was not written that it was accounted to him for his sake alone,
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but for our sake also, to whom it will be accounted, who believe in him who raised Jesus our Lord from the dead,
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who was delivered up for our trespasses, and was raised for our justification.
wh1881 (wh1881) - Westcott-Hort Greek NT 1881 eBible USFM
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τι ουν ερουμεν αβρααμ τον προπατορα ημων κατα σαρκα
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ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς θεον
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τι γαρ η γραφη λεγει επιστευσεν δε αβρααμ τω θεω και ελογισθη αυτω εις δικαιοσυνην
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τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα οφειλημα
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τω δε μη εργαζομενω πιστευοντι δε επι τον δικαιουντα τον ασεβη λογιζεται η πιστις αυτου εις δικαιοσυνην
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καθαπερ και δαυιδ λεγει τον μακαρισμον του ανθρωπου ω ο θεος λογιζεται δικαιοσυνην χωρις εργων
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μακαριοι ων αφεθησαν αι ανομιαι και ων επεκαλυφθησαν αι αμαρτιαι
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μακαριος ανηρ ου ου μη λογισηται κυριος αμαρτιαν
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ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην
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πως ουν ελογισθη εν περιτομη οντι η εν ακροβυστια ουκ εν περιτομη αλλ εν ακροβυστια
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και σημειον ελαβεν περιτομης σφραγιδα της δικαιοσυνης της πιστεως της εν τη ακροβυστια εις το ειναι αυτον πατερα παντων των πιστευοντων δι ακροβυστιας εις το λογισθηναι αυτοις [την] δικαιοσυνην
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και πατερα περιτομης τοις ουκ εκ περιτομης μονον αλλα και τοις στοιχουσιν τοις ιχνεσιν της εν ακροβυστια πιστεως του πατρος ημων αβρααμ
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ου γαρ δια νομου η επαγγελια τω αβρααμ η τω σπερματι αυτου το κληρονομον αυτον ειναι κοσμου αλλα δια δικαιοσυνης πιστεως
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ει γαρ οι εκ νομου κληρονομοι κεκενωται η πιστις και κατηργηται η επαγγελια
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ο γαρ νομος οργην κατεργαζεται ου δε ουκ εστιν νομος ουδε παραβασις
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δια τουτο εκ πιστεως ινα κατα χαριν εις το ειναι βεβαιαν την επαγγελιαν παντι τω σπερματι ου τω εκ του νομου μονον αλλα και τω εκ πιστεως αβρααμ ος εστιν πατηρ παντων ημων
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καθως γεγραπται οτι πατερα πολλων εθνων τεθεικα σε κατεναντι ου επιστευσεν θεου του ζωοποιουντος τους νεκρους και καλουντος τα μη οντα ως οντα
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ος παρ ελπιδα επ ελπιδι επιστευσεν εις το γενεσθαι αυτον πατερα πολλων εθνων κατα το ειρημενον ουτως εσται το σπερμα σου
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και μη ασθενησας τη πιστει κατενοησεν το εαυτου σωμα [ηδη] νενεκρωμενον εκατονταετης που υπαρχων και την νεκρωσιν της μητρας σαρρας
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εις δε την επαγγελιαν του θεου ου διεκριθη τη απιστια αλλα ενεδυναμωθη τη πιστει δους δοξαν τω θεω
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και πληροφορηθεις οτι ο επηγγελται δυνατος εστιν και ποιησαι
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διο [και] ελογισθη αυτω εις δικαιοσυνην
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ουκ εγραφη δε δι αυτον μονον οτι ελογισθη αυτω
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αλλα και δι ημας οις μελλει λογιζεσθαι τοις πιστευουσιν επι τον εγειραντα ιησουν τον κυριον ημων εκ νεκρων
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ος παρεδοθη δια τα παραπτωματα ημων και ηγερθη δια την δικαιωσιν ημων
ylt (ylt) - Bible.com YLT98 plain UTF-8
1
What, then, shall we say Abraham our father, to have found, according to flesh?
2
for if Abraham by works was declared righteous, he hath to boast--but not before God;
3
for what doth the writing say? `And Abraham did believe God, and it was reckoned to him--to righteousness;'
4
and to him who is working, the reward is not reckoned of grace, but of debt;
5
and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned--to righteousness:
6
even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
7
`Happy they whose lawless acts were forgiven, and whose sins were covered;
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happy the man to whom the Lord may not reckon sin.'
9
<FI> Is<Fi> this happiness, then, upon the circumcision, or also upon the uncircumcision--for we say that the faith was reckoned to Abraham--to righteousness?
10
how then was it reckoned? he being in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision;
11
and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them,
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and father of circumcision to those not of circumcision only, but who also walk in the steps of the faith, that <FI>is<Fi> in the uncircumcision of our father Abraham.
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For not through law <FI>is<Fi> the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith;
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for if they who are of law <FI>are<Fi> heirs, the faith hath been made void, and the promise hath been made useless;
15
for the law doth work wrath; for where law is not, neither <FI>is<Fi> transgression.
16
Because of this <FI>it is<Fi> of faith, that <FI>it may be<Fi> according to grace, for the promise being sure to all the seed, not to that which <FI>is<Fi> of the law only, but also to that which <FI>is<Fi> of the faith of Abraham,
17
who is father of us all (according as it hath been written--`A father of many nations I have set thee,') before Him whom he did believe--God, who is quickening the dead, and is calling the things that be not as being.
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Who, against hope in hope did believe, for his becoming father of many nations according to that spoken: `So shall thy seed be;'
19
and not having been weak in the faith, he did not consider his own body, already become dead, (being about a hundred years old,) and the deadness of Sarah's womb,
20
and at the promise of God did not stagger in unbelief, but was strengthened in faith, having given glory to God,
21
and having been fully persuaded that what He hath promised He is able also to do:
22
wherefore also it was reckoned to him to righteousness.
23
And it was not written on his account alone, that it was reckoned to him,
24
but also on ours, to whom it is about to be reckoned--to us believing on Him who did raise up Jesus our Lord out of the dead,
25
who was delivered up because of our offences, and was raised up because of our being declared righteous.
Explanations by Age Level
Explain Like I'm 5
A long, long time ago, there was nothing at all - no earth, no sky, no animals, no people. It was all dark and empty. But God was there! God is so powerful that He can make anything just by speaking. So God said "Let there be light!" and BOOM! There was light everywhere! God saw that the light was beautiful and good. He called the light "day" and the darkness "night." This was the very first day when God started making our wonderful world!
Explain Like I'm 10
Before anything existed - no planets, stars, or life - God decided to create the universe. The earth started out as a dark, empty place covered with water. But God's Spirit was there, ready to bring order and beauty to everything. When God spoke and said "Let there be light," light immediately appeared because God's words have incredible power. God looked at the light and was pleased with what He had made. He organized time by separating light (day) from darkness (night), creating the first 24-hour period. This shows us that God is organized and purposeful in everything He does.
Explain Like I'm 15
Genesis 1:1-5 establishes fundamental theological truths about God and creation. The Hebrew word "bara" (created) indicates creation from nothing (ex nihilo), demonstrating God's absolute sovereignty and power. The phrase "without form and void" (tohu wa-bohu) describes a state of chaos that God transforms into order. The Spirit of God "hovering" or "brooding" over the waters suggests active, caring involvement in creation. The creation of light before the sun (created on day 4) indicates that God Himself is the ultimate source of light and energy. The establishment of day and night creates the framework of time, showing that God operates within orderly patterns while transcending them. This passage refutes both atheistic materialism and pantheism, establishing that God is both transcendent (separate from creation) and immanent (actively involved in it).