Abraham Believed God, and It Was Counted to Him for Righteousness (Romans 4:1–4)

Rom. 4:1. What then shall we say that Abraham, our forefather, discovered?

The thought expressed before about not destroying the Law through faith, the holy Paul explains and confirms by the Law itself, or the Old Testament Scriptures. We do not destroy, he says, the Law through faith, but establish it, for look at what examples and what testimonies the Law or the Scriptures presents? Here is the example of Abraham for you, here is the testimony of David (Rom. 4:6–9)! Both attribute all power in justification to faith. Consequently, we do not go against the Law, but affirm what it itself testifies to.

“What then shall we say?” — What, shall we say, for example, our forefather Abraham discovered according to the flesh? “Having sufficiently proved that faith is necessary for all, he confirms this also by the example of Abraham, who enjoyed great respect among the Jews, and says that he too, having accomplished many great things, was justified not by works, but by faith” (blessed Theophylact). The Apostle asks a question, but the question itself already proves his thought: for it contains the answer in itself: “the power of faith the Apostle proves in the present place, setting forth his argument in questions, as he was always accustomed to do for clarity and from confidence in the truth of his words. Thus he did above, saying: ‘what then is the advantage of the Jew?’ — and: ‘what then? Are we better?’ — and again: ‘where then is boasting? It has been excluded.’ — So here he says: what then shall we say, and so forth” (Saint Chrysostom). — This question pointed the mind to the entire history of the forefather Abraham, how he was taken from his house, from his kindred and from his land, how he went and came into a land unknown at first, what trials he underwent here, and how at last he received the promise of innumerable descendants and of an Offspring from whom would come blessing upon all peoples. One passing through all this history in thought could not fail to see what and how the forefather Abraham had found.

The word: “according to the flesh”—Saint Chrysostom, Oecumenius, Gennadius, and Photius in Oecumenius, Theophylact, join with “forefather”: our forefather according to the flesh. — This joining fixes the whole thought upon Abraham, saying as it were: look, what and how much and in what way did our progenitor Abraham find? Then imitate him. “The Apostle shows special respect to Abraham, calling him forefather, so as to oblige the Jews to obey him in all things” (Saint Chrysostom),—“so as to oblige them thereby to imitate him in all things” (blessed Theophylact). The Apostle ascends to that time when the whole human race stood on one level: written Law did not exist, and the path to justification lay open equally for all. In the person of Abraham are concentrated both Jewishness and Gentileness, destined to form themselves in the future. By pointing to him, the Apostle wishes “to open the path to kinship with him even to the Gentiles” (Saint Chrysostom), and at the same time to suggest to the Jews: can one be satisfied with mere descent from Abraham according to the flesh, when in his person that descent had no significance whatever?

Blessed Theodoret joins the word: “according to the flesh”—with “discovered”: what did our forefather Abraham discover according to the flesh? By the flesh can be understood human nature or deeds accomplished in the flesh and by the flesh, circumcision, for example, sacrifices and so forth. The thought will be: what did Abraham, our forefather, discover by his natural powers? Or: did our forefather discover anything by works performed according to the ordinances of the Law, visibly in the flesh and by the flesh? Neither the one nor the other can be answered affirmatively. To the first—because with Abraham all things were according to God’s good pleasure, and not according to his merits; to the second—because no such ordinances yet existed, and circumcision for him served as a seal of the distinctions granted to him before circumcision.

And these words of the Apostle lead to yet another thought. — The Jew, being born into the world, what did he encounter? The chosen people of God, to which he belonged by birth, and through circumcision at eight days, he became an heir to all the privileges of Israel. When born into the world, Abraham encountered none of this; and yet how greatly did he become exalted—and how was he sought out with God’s mercies! Consequently, there is a path to God’s good pleasure, apart from works of the Law. Look then, what is this path? — lest you make an error by attributing too much importance to these privileges?

Rom. 4:2. For if Abraham was justified by works, he has something to boast about, but not before God.

The previous question suggested: look at the example of Abraham. The listener passed through the entire life of Abraham in thought. The Apostle now speaks to him as it were: well, what do you see? In what did he distinguish himself? What did he do to deserve such mercy, that God Himself declared him righteous and always showed him great favor? By works? No. He had glorious, holy, and righteous works too. Look, how he made the division with Lot, how he defended the wronged cities and wanted nothing in return, how he received every stranger, how humbly he gave way to all who wished to wrong him. But if all he had were such deeds, then, despite the great value of these deeds, he would have been glorified only by men as a righteous man; but God would not have looked upon him, because even with all such deeds it is possible to be estranged from God, not to have one’s heart turned to God, not to live for Him and not to please Him alone. But God always looks upon the heart and relates to a man as the man stands toward Him in his heart. Therefore, if God so favored Abraham, then we must believe that this was not solely for his deeds, but especially for the disposition of his heart. And what was in his heart? In his heart dwelt boundless faith.

Rom. 4:3. For what does Scripture say? Abraham believed God, and his faith was reckoned to him as righteousness.

He is recognized by God as righteous not because he did one thing or another, but because he believed God. This faith, penetrating his deeds, made them pleasing to God; indeed, it itself gave birth to the deeds. For look. — God commands him to leave his father’s house, his kindred, and his country, and go to a land which He would show him. He believes and goes, not knowing where. Faith moves him and smoothes his way. He came to the promised land. God says to him: this land I will give to you and to your descendants, which will be many. He believes and waits. Years pass, he has no children, but he keeps believing. Now old age comes childless, yet he still believes that he will have descendants. And this faith was at last crowned with an event. God gave him a son—the hope of posterity. But no sooner had he grown than God commands him to offer him as a sacrifice. Abraham believes that this must be so, and goes to offer his only son as a sacrifice, yet without losing confidence that, despite this, he will still have many descendants. So all in Abraham is faith and faith. Faith bore and enlivened deeds, giving both to them and to him acting, a special value before God.

Holy Chrysostom says: “It is in no way strange that one who has no works should be justified through faith; but for one adorned with merits to become righteous not by merits but by faith—this was wondrous and especially manifested the power of faith. The Apostle here introduces faith and works into contention, and makes Abraham the subject of their dispute. ‘If,’ he says, ‘Abraham was justified by works, he has something to boast about, but not before God.’ There are two kinds of boasting: one on account of works, the other on account of faith. The Apostle asserts that one can have greater boasting on account of faith. And salvation through faith far surpasses in every way what salvation by works could boast of and assure itself of. One boasting in works will display his own labors; but one who counts it as his honor to believe in God displays a far better pretext for boasting; because he glorifies and magnifies the Lord. Having acknowledged by faith in God that which nature did not reveal among visible things, he thereby proved sincere love for God and solemnly proclaimed His power; and this indicates the noblest heart, a wise disposition of mind, and an elevated intellect. Not to steal, not to murder is an utterly common deed; but to believe that God is able to do the impossible—this requires great spirit, firmly attached to God—this is a sign of true love. Though one fulfilling the commandments honors God thereby; yet far more does one honor Him who is made wise through faith. The first is subject to God, but the second has acquired the proper understanding of God, glorified and honored Him more than one is able to honor Him by works. The first boasting belongs to the laborer (one striving through works); but the latter glorifies God and belongs wholly to Him. The believing man boasts in his elevated understanding of God, and this constitutes his glory. Therefore it is said that he has boasting before God; yet not only for this reason, but also for another. The faithful man boasts not only in that he has sincerely loved God alone, but also in that he has been deemed worthy by Him of great honor and love. As he loved God, possessing an elevated understanding of Him, which manifests love; so God loved him and, when man was thousands of times guilty before God, not only freed him from punishment but even made him righteous. Therefore the believing man has cause to boast as one deemed worthy of great love.”

Rom. 4:4–5. Now to one who works, his wages are not reckoned as a gift but as his due. And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness.

After the words: “Abraham believed God, and his faith was reckoned to him as righteousness”—one could speak directly of what is said in verse 10: “how then was it reckoned to him?” But since this is the main point of his teaching, he dwells upon it longer and wishes to deepen it in our understanding. He says as it were: judge for yourselves—as soon as it is said: “he believed, and it was reckoned”—it means the whole power is in faith, not in works. If it were otherwise, it would not be so said. If all the power were in works, then it would have been said: Abraham did this and that, not: “he believed.” And then it would not have been said: “it was reckoned”—understood as by grace—but: it was rendered—understood as by right. For to the one who works, what is owed to him is not reckoned as grace, but is rendered as his due—paid to him as a reward that he has earned. “To one who works, his wages are not reckoned as a gift of grace”—that is, concerning what is rendered to him, it is not said that it is granted to him by grace, but that it is his wage, and is given not by grace, but: “as his due”—because righteousness requires it. If such is not said of Abraham, then it means that for him works did not control everything. If it is said: “he believed, and it was reckoned”—it means that the chief thing here is faith. To say: his faith is reckoned as righteousness—can only be said of one who does not work but believes “in Him who justifies the ungodly.” Consequently, all the power here is in faith.

By this the meaning of the present texts is fully determined; but for a complete understanding of them one must more precisely define what the Apostle means by one who works and one who believes—by works and by faith. What then are works and faith? Although the Apostle opposes to one who works one who does not work, and counts the one who does not work synonymous with the believer; yet from the whole course of the discourse it is clear that for him the believer does not mean one who does nothing, but one who not only believes, but lives in the spirit of faith. For below (Rom. 4:11–12), after pointing out that Abraham became the father of both the uncircumcised and the circumcised on account of faith, he adds an explanation that by the latter he means not only those of circumcision, but also those walking in the steps of faith. To walk in the steps of faith—means: to live in the spirit of faith. By faith, therefore, is meant not merely mental acknowledgment of something as true, but rather a characterization of life. By contrast, and under works one should understand not merely deeds, but rather a characterization of deeds, a spirit of works, or a spirit of active life. It turns out that with the Apostle here one spirit of life is opposed to another.

What then are these spirits?

Let us take again the word: “the believer”—what traits does the Apostle ascribe to him here? He says: “to one who believes in Him who justifies,” επί τον δικαιοΰντα. To believe with επί — means: to be established in faith upon someone, with unwavering confidence to rely upon someone, to be filled by faith in someone with that same sense of security with which one is filled who stands upon a granite cliff amid the waves that rage around him. The believer, therefore, will be one who does all that is due, but bases the assurance of salvation and justification not on works, but on faith in God; believes that He whom he serves with all his soul and all his heart, by His goodness will not permit him to perish—will save and justify him. — One who works will then be defined by contrast with the believer. This will be one who although believes that God exists, is Creator, Providence, and Recompenser, well-pleased with those who serve Him; yet does not base the foundation of his confidence in salvation and justification in the goodness and power of God, the Saviour and Justifier of those who serve Him, but in the deeds which he manages to accomplish while serving God. — Here only the main characteristic traits of the spirit of the believer and one who works are indicated. Faith in the former is not without works, and works in the latter are not without faith; the distinction of them lies in what they rely upon for the hope of salvation. Faith—on faith, not neglecting works, and works—on works, not abandoning faith.

Such are they by nature; but in experience they may appear with different shades. One believer may so lean toward the side of faith that he completely neglects works; then faith would remain without works. Similarly, one who works may so get caught up in works that he forgets faith and counts it as nothing; then there would remain works without faith in God. These are extremes in the manifestation of the spirit of the believer and one who works: faith with works and works with faith on one side; faith without works and works without faith—on the other. Between them one and the other spirit appears in different forms, depending on the degree of the application of works to faith and faith to works. The normal spirit: faith with unwavering works relying on faith. All other manifestations of life are deviations from this norm and should be rejected. Unwavering works with faith relying on works could have place, if it were possible to accomplish all that is due. But since this is impossible, then, despite the outward fairness of appearance, this spirit is alien to truth and introduces a delusion that destroys, substituting under the main part of the building a rotten support.

Therefore, the norm: faith with unwavering works relying on faith. That faith here is not alone, but with works or with firm resolve for works, this is suggested by the words: “to one who believes in Him who justifies the ungodly.” Ungodliness embraces all violations of due relations to God and all His will—consequently, also unbelief. Therefore ungodliness excludes faith. But consequently, and conversely—faith excludes ungodliness. The believer ceases to be ungodly. Therefore, when the holy Apostle speaks of the believer “in Him who justifies the ungodly”—not another, but this same believer—he means to show that this believer ceased to be ungodly at the same time as he believed. Whom exactly does the Apostle mean here? One who was ungodly, but, having received faith, turned away from ungodliness and resolved from that time always to practice godliness. Such one who has turned back God receives with merciful fatherly embraces, as is depicted in the parable of the Prodigal; for the sake of his faith God forgets his former ungodliness, and accepts this faith in place of all the righteous deeds which it was his duty to display during all the time of his ungodliness: faith alone at this moment takes the place of all righteousness. Therefore, faith cuts off all past ungodliness and covers it, makes it as if it did not exist, and through this draws down the reckoning of righteousness. But if it cuts off ungodliness, then, it means, the believer, by the very nature of faith, from the moment of receiving faith ceases to be ungodly and begins to be godly, that is, he becomes upright in heart. — Does this presuppose, however, perfect sinlessness? No; for there is “another law in my members” that draws toward what we do not wish. How then is one to deal with this intrusion of unrighteousness into the realm of righteousness? It too is covered by that same faith by which all ungodliness before the moment of faith is covered, for the sake of repentance and the constant desire of righteousness and dislike of unrighteousness present in the heart. — Consequently, if there are righteous ones before God, they are only believers, to whom God, for the sake of their faith, reckons righteousness, when together with faith there is present in the heart a rejection of all ungodliness and unrighteousness and a desire for all righteousness.

Such power, however, faith manifests not by its own nature, but by the goodness of God, well-pleased to combine such actions with faith. This is the direct work of grace, not a payment due. A reward is given to a work, as payment, and is given in measure of the work. Did a ruble’s worth of work, take a ruble. But to faith, although it itself is an exalted act of the spirit, there is not given a reward for this work, but a merciful mercy is shown. Against works stands a wage and recompense according to right, while against faith stands forgiveness and reckoning of righteousness according to grace. Why so? By the spirit of one who works and the believer. One who works, although he believes, yet relies wholly upon works. Therefore to him is rendered for works: take what you sought and what you wished to earn, what you earned and in what measure you earned it. The believer, although he labors unwavering, yet does not rely on works, but only on mercy; to him is given not in measure of works, but in measure of mercy. He does not attribute any value to works, they are neither in his memory nor in his hopes. He relies wholly upon the mercy of Him in whom he believes, passes by the righteousness of God and dwells in the realm of God’s mercy. Now God’s mercy is a treasury of gifts by mercy alone, and as it is boundless, it gives without any limits, not according to how much one has earned, but according to how much one is able to receive. Thus to faith corresponds the gift according to grace without any regard to works. Not because there are no works in it, for faith without works is not faith, but because faith does not rely on works, despite the fact that it is rich in them.

One might think: is this then injustice in God? One sweats over works and receives only in measure of his works, while another merely believed and receives without measure? But one cannot believe sincerely without willingness to do all deeds, and one cannot believe or keep faith without unwavering works in the spirit of faith. Faith accomplishes—completes works; therefore it is higher than them, a more perfect act of the spirit. If it is higher, then it is right that it also receives more. — “One who works,” writes blessed Theophylact, “receives a reward, as given to him for labor according to right, but the believer, although he does not work (does not rely on works), nevertheless presents faith on his part—a thing very significant; because to be convinced that God can not only free from punishment one living in ungodliness, but also make him righteous, is a matter of high value.” Therefore, one cannot count the believer as not working on account of the significance and height of the act of faith. Saint Chrysostom says: “it would not be reckoned to the believer if nothing had been done also on his part. — And the believer also makes God his debtor, and this debt is not of little importance, but significant and of high value.”