Romanos 4

VBL · Chapter 4/16

1Miremos el ejemplo de Abraham. Desde la perspectiva humana, él es el padre de nuestra nación. Preguntemos: “¿Cuál fue su experiencia?”

2Porque si Abraham hubiera sido justificado por lo que hizo, habría tenido algo de lo cual jactarse, pero no ante los ojos de Dios.

3Sin embargo, ¿qué dice la Escritura? “Abraham creyó en Dios, y por ello fue considerado justo”.

4Todo el que trabaja recibe su pago, no como un regalo, sino porque se ha ganado su salario.

5Pero Dios, quien hace justos a los pecadores, los considera justos no porque hayan trabajado por ello, sino porque confían en él.

6Es por ello que David habla de la felicidad de aquellos a quienes Dios acepta como justos, y no porque ellos trabajen por ello:

7“Cuán felices son los que reciben perdón por sus errores y cuyos pecados son cubiertos.

8Cuán felices son aquellos a quienes el Señor no considera pecadores”.

9Ahora, ¿es acaso esta bendición solo para los judíos, o es para los demás también? Acabamos de afirmar que Abraham fue aceptado como justo porque confió en Dios.

10Pero ¿cuándo sucedió esto? ¿Acaso fue cuando Abraham era judío o antes?

11De hecho, fue antes de que Abraham fuera judío por ser circuncidado, lo cual era una confirmación de su confianza en Dios para hacerlo justo. Esto ocurrió antes de ser circuncidado, de modo que él es el padre de todos los que confían en Dios y son considerados justos por él, aunque no sean judíos circuncidados.

12También es el padre de los judíos circuncidados, no solo porque estén circuncidados, sino porque siguen el ejemplo de la confianza en Dios que nuestro padre Abraham tuvo antes de ser circuncidado.

13La promesa que Dios le hizo a Abraham y a sus descendientes de que el mundo les pertenecería no estaba basada en su cumplimiento de la ley, sino en que él fue justificado por su confianza en Dios.

14Porque si la herencia prometida estuviera basada en el cumplimiento de la ley, entonces confiar en Dios no sería necesario, y la promesa sería inútil.

15Porque la ley resulta en castigo, pero si no hay ley, entonces no puede ser quebrantada.

16De modo que la promesa está basada en la confianza en Dios. Es dada como un don, garantizada a todos los hijos de Abraham, y no solo a los que siguen la ley, sino también a todos los que creen como Abraham, el padre de todos nosotros.

17Como dice la Escritura: “Yo te he hecho el padre de muchas naciones”. Porque en presencia de Dios, Abraham creyó en el Dios que hace resucitar a los muertos y trajo a la existencia lo que no existía antes.

18Contra toda esperanza, Abraham tuvo esperanza y confió en Dios, y de este modo pudo llegar a ser el padre de muchos pueblos, tal como Dios se lo prometió: “¡Tendrás muchos descendientes!”

19Su confianza en Dios no se debilitó aun cuando creía que su cuerpo ya estaba prácticamente muerto (tenía casi cien años de edad), y sabía que Sara estaba muy vieja para tener hijos.

20Sino que se aferró a la promesa de Dios y no dudó. Por el contrario, su confianza en Dios se fortalecía y daba gloria a Dios.

21Él estaba completamente convencido que Dios tenía el poder para cumplir la promesa.

22Por eso Dios consideró justo a Abraham.

23Las palabras “Abraham fue considerado justo” no fueron escritas solo para su beneficio.

24También fueron escritas para beneficio de nosotros, para los que seremos considerados justos porque confiamos en Dios, quien levantó a nuestro Señor Jesús de los muertos.

25Jesús fue entregado a la muerte por causa de nuestros pecados, y fue levantado a la vida para justificarnos.

📖 Chapter study

Summary

Paul uses Abraham as the central example that justification has always been by faith, not by works, since he believed God even before being circumcised. This makes him 'father' of both Jews and Gentiles who believe.

Explanation

Abraham was the most respected figure in Judaism, so Paul strategically chooses him to prove his point: if even the founding patriarch was justified by faith before the law and before circumcision even existed, then salvation never depended on rituals or works. This disarms any argument that Gentiles would need to become Jews to be saved. Abraham's faith, believing the promise of a son even in his old age, becomes a model of trusting God against all human evidence — a powerful message for anyone facing circumstances that seem impossible.

Fun facts

  • The phrase 'Abraham believed God, and it was accounted to him for righteousness,' quoted from Genesis 15:6, is used both by Paul (here and in Galatians) and by James (James 2:23) to debate the relationship between faith and works — showing that this passage was already a key text in first-century debates.
  • Abraham was about 100 years old and Sarah about 90 when Isaac was born, according to Genesis 17 and 21 — which is why Paul highlights faith 'against all hope' in bodies already 'as good as dead' for having children.

Verse-by-verse explanation

  1. Romanos 4:1Paul changes strategy: after the abstract argument of chapter 3, he turns to the most respected concrete example in Judaism, Abraham, called here "our father as pertaining to the flesh" because he is the physical ancestor of the Jewish people.
  2. Romanos 4:2If Abraham had been approved by God through good deeds, he would have something to be proud of; but Paul already signals that, before God, that would not be valid grounds for pride.
  3. Romanos 4:3"Counted" is an accounting term — crediting something to someone’s account, even though that person did not produce it themselves. The quotation is from Genesis, from before any written law existed, which is precisely Paul’s argument in this chapter.
  4. Romanos 4:4This uses an image from the world of labor: whoever works receives wages as something owed, a debt from the employer, not as a gift.
  5. Romanos 4:5In direct contrast with the previous verse, this describes someone who does not work to earn approval but trusts God; that person’s faith is "counted," that is, credited, as righteousness, even though they did not produce it through their own effort.
  6. Romanos 4:6Paul brings in a second biblical witness besides Abraham: King David, who also describes this same idea of righteousness received apart from good works.
  7. Romanos 4:7A quotation from Psalm 32: David’s blessing describes someone whose iniquities are forgiven and whose sins are covered, an image of something hidden from view, no longer counted against the person.
  8. Romanos 4:8This continues the same psalm quotation: the ultimate blessing is precisely not having sin counted against you, summing up in one sentence what Paul wants to prove with the example of David.
  9. Romanos 4:9This returns to a question that had already been circling in chapter 2: does this blessing apply only to the circumcised, or also to the uncircumcised? Paul recalls that Abraham’s faith was counted as righteousness before addressing that ritual detail.
  10. Romanos 4:10This answers the previous question directly with a chronological check: Abraham was declared righteous in Genesis 15, but was only circumcised in Genesis 17 — meaning he was still uncircumcised when it happened.
  11. Romanos 4:11A "seal" was the mark that authenticated a document or contract, proving it was genuine. Paul reminds us that Abraham was counted righteous by faith before he was circumcised — circumcision came afterward, only as confirmation of what had already happened.
  12. Romanos 4:12This continues explaining Abraham’s double fatherhood: he is also the father of those who are circumcised, as long as they follow the same pattern of faith he had even before he was circumcised.
  13. Romanos 4:13This reinforces that the promise to Abraham, including that of being "heir of the world," did not come as a reward for keeping the law, because the law did not even exist in his time, but because of that faith.
  14. Romanos 4:14If the inheritance depended on keeping the law, faith would lose all meaning and the original promise to Abraham would become void, since he received it before the law existed.
  15. Romanos 4:15The law, by definition, creates the possibility of transgression: without a written rule, there is technically no violation of it, only general moral wrongdoing. That’s why, for Paul, the law tends to expose the problem of sin rather than solve it.
  16. Romanos 4:16This sums up why the promise depends on faith and not on the law: this way it can be guaranteed to every descendant of Abraham, both those who have the law and those who only share his same faith.
  17. Romanos 4:17The sentence describes the kind of faith Abraham had: believing a promise, like having a child in old age and becoming the father of many nations, even without any visible evidence yet. It’s a way of saying that, for God, promising something is already as good as guaranteed reality.
  18. Romanos 4:18This describes the nature of Abraham’s faith: a trust that persisted even when the situation, having a child in old age, seemed humanly impossible, quoting the original promise from Genesis about his descendants being uncountable.
  19. Romanos 4:19This underscores the size of the obstacle: Abraham was nearly a hundred years old and Sarah could no longer bear children, but he faced these facts without letting them shake his confidence in the promise.
  20. Romanos 4:20Far from doubting, Abraham grew stronger in faith, and Paul describes this as an act that gave glory to God, almost a vote of confidence in God’s ability to do what he had promised.
  21. Romanos 4:21This sums up Abraham’s state of mind: he was fully persuaded that God had power enough to perform what he had only promised in words.
  22. Romanos 4:22This closes the example of Abraham by repeating the phrase from the start of the chapter, now as a conclusion: it was because of that trust, and not because of his own merit, that he was counted righteous.
  23. Romanos 4:23Paul builds a bridge between the ancient example and today’s readers: the account about Abraham was not recorded merely to tell the story of a man from the past.
  24. Romanos 4:24This completes the thought of the previous verse: the same principle applies to whoever reads the letter now, as long as they also trust God, specifically the God who raised Jesus from the dead.
  25. Romanos 4:25The verb “delivered” is the same one used for a betrayal, the same word from the account of Jesus’s arrest. Paul brings together the two halves of the story, death and resurrection, as the two necessary parts of a single package.

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