Romanos 4

¹ WhatA new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.shall we then say that Abraham our father, as pertaining to theBy works, as is evident from the next verse.flesh, hath found?

² A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.For if Abraham were justified by works, he hath [whereof] to glory; but not before God.

³ A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

⁴ The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.Now to him thatTo him that has deserved anything from his work.worketh is the reward notIs not reckoned or given to him.reckoned of grace, but of debt.

⁵ But to him that worketh not, but believeth on him thatThat makes him who is wicked in himself to be just in Christ.justifieth the ungodly, his faith is counted for righteousness.

⁶ Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

⁷ Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered.

⁸ Blessed is the man, to whom the Lord imputeth not sinne.

⁹ A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.[Cometh] thisThis saying of David, in which he pronounces them as blessed.blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

¹⁰ He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

¹¹ A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.And he received theCircumcision, which is a sign: as we say the «ordinance of baptism», for «baptism», which is a ordinance.sign of circumcision, aCircumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent.seal of the righteousness of the faith which [he had yet] being uncircumcised:An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.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 An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.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 A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.For the promise, that he should be theThat all the nations of the world should be his children: or by the «world» may be understood the land of Canaan.heir of the world, [was] not to Abraham, or to his seed, through theFor works that he had done, or upon this condition, that he should fulfil the Law.law, but through the righteousness of faith.

¹⁴ A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.For if they which are of theIf they are heirs who have fulfilled the law.law [be] heirs, faith is made void, and the promise made of none effect:

¹⁵ A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.Because the law worketh wrath: for where no law is, [there is] no transgression.

¹⁶ The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all theTo all the believers.seed;That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.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,

¹⁷ (As it is written, I have made thee aThis fatherhood is spiritual, depending only upon the power of God, who made the promise.father of many nations,) before him whom he believed, [even]Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.God, whoWho restores to life.quickeneth the dead, andWith whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.calleth those things which be not as though they were.

¹⁸ A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

¹⁹ And beingVery strong and steadfast.not weak in faith, he considered not his own body nowVoid of strength, and unfit to have children.dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

²⁰ He staggered not at the promise of God through unbelief; but was strong in faith, givingAcknowledged and praised God, as most gracious and true.glory to God;

²¹ And beingA description of true faith.fully persuaded that, what he had promised, he was able also to perform.

²² And therefore it was imputed to him for righteousnesse.

²³ The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.Now it was not written for his sake alone, that it was imputed to him;

²⁴ But also for vs, to whom it shalbe imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead,

²⁵ Who was delivered for ourTo pay the ransom for our sins.offences, and was raised again for our justification.