A powerful image in late 20th century politics was the welfare-cheat, someone who was getting something for nothing. It was easy to say — and was sometimes true — that people on welfare were not willing to work. They were all cast in a negative light.
In America we have historically believed in self-reliance, hard work, and pulling ourselves up by sheer effort. Our media regularly praise such qualities.
Whatever the political value of these concepts, they present exactly the wrong idea with respect to attaining salvation. In attaining salvation, we are both helpless and ungodly. God’s way of solving our problem demands that we be counter-cultural and substitute his efforts for our own.
(ESV) Romans 4:4–5 Now to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,
Paul continues his argument concerning Abraham by using common knowledge about the nature of work and wages (4:4). One word that is central to Paul’s analysis is the now-familiar verb logizomai which here (4:4) means “to determine by mathematical process, reckon, calculate.” This verb is the very one used in Genesis 15:6 in the Greek version — called the LXX or Septuagint — that Paul is quoting in Romans 4:3.
We could translate Romans 4:3 by saying, “Now to the one who works, his wages are not calculated according to grace but according to obligation.” Grace is something freely given, but an obligation is a debt which is owed. Paul forces his Jewish opponents to face the fact that attaining salvation-righteousness by works has the inescapable baggage that it means God owes that righteousness to the one who works. Since Paul knows Jewish theology fiercely rejects the idea of God as debtor, the logic forces his opponents to disavow works as playing any part when God credited (logizomai Gen. 15:6) Abraham with righteousness.
But if works were not pivotal to the reckoning of righteousness to Abraham, what was? The answer is found in Gen. 15:6 when Abraham “believed God.” C.E.B. Cranfield summarizes the message of Romans 4:4–5 when he says, “The best explanation of Paul’s exposition of Gen. 15:6 in these two verses would seem to be that which understands it to turn upon the fact that the Genesis verse makes no mention of any work of Abraham but simply refers to his faith.”
(ESV) Romans 4:5 “And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,”
If Romans 4:5 explicitly mentioned the name of Jesus Christ, it might be even more famous than John 3:16. The phrase “him [i.e. God] who justifies the ungodly” (4:5) is absolutely astounding! Grant Osborne expresses the natural reaction: “At first glance this does not seem right. It should be the godly, the pious who should be justified.” That would work fine if anyone were pious enough.
Romans 4:5 first forces us to realize that no matter what we think of ourselves, we come to God as those who are ungodly. Second, we see that God can justify the ungodly, declaring them to be righteous. Later Paul will explain how God could possibly justify the ungodly: “For while we were still helpless, at the right time Christ died for the ungodly” (Rom. 5:6, NET). That leads us to ask: how can we receive such profound benefit?
Paul says that we the ungodly obtain God’s justification the same way Abraham did. We do not work for it, but believe in the gracious God who made our justification possible through Jesus Christ. Romans 4:5 uses both the verb pisteu? (“believes in him”) and the noun pistis (“his faith is counted as righteousness”) to nail down the central importance of faith to our justification.
Remember who is reckoning
The church father Origen of Alexandria (185–254 AD) said, “The root of righteousness does not spring from works; rather the fruit of works grows from the root of righteousness.” So, it is God who provides the way for us to become righteousness, and then our works can honor the one who saved us.
1. How do you think the merciful character of God figures into his counting (or reckoning or crediting) our faith as righteousness?
2. Do you think that the faith God wants from us is merely mental assent to an idea (e.g. Jesus died for my sins), or is there more to it than that? Explain.
“For all have sinned and fall short of the glory of God. 24 They are justified freely by his grace through the redemption that is in Christ Jesus.” (Rom. 3:23–24, HCSB)
Copyright © 2012 Barry Applewhite. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.
 BDAG-3, logizomai, reckon, q.v.
 C.E.B. Cranfield, The Epistle to the Romans, The International Critical Commentary (Edinburgh: T.&T. Clark Limited, 1975) 231.
 Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove: InterVarsity Press, 2004) 109.
 Gerald Bray, ed., Romans, Ancient Christian Commentary on Scripture (Downers Grove: InterVarsity Press, 1998) 112.