Teks -- Romans 4:5 (NET)

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 4:5 - That justifieth the ungodly

That justifieth the ungodly ( ton dikaiounta ton asebē ).

The impious, irreverent man. See Rom 1:25. A forensic figure (Shedd). The man is taken as he is and pardoned. "The whole Pauline gospel could be summed up in this one word - God who justifies the ungodly"(Denney).

Vincent: Rom 4:5 - Believeth on Him

Believeth on Him ( πιστεύοντι ἐπὶ τὸν )

The verb πιστεύω to believe is used in the New Testament as follows:

1. Transitively , with the accusative and dative: to entrust something to one , Luk 16:11; Joh 2:24. In the passive, to be entrusted with something , Rom 3:2; 1Co 9:17; Gal 2:7. With the simple accusative, to believe a thing , Joh 11:26; 1Jo 4:16.

2. With the infinitive , Act 15:11.

3. With ὅτι that , Mat 9:28; Mar 11:24; Jam 2:19. Especially frequent in John: Joh 4:21; Joh 11:27, Joh 11:42; Joh 13:19; Joh 14:10, Joh 14:11; Joh 16:27, Joh 16:30, etc.

4. With the simple dative , meaning to believe a person or thing, that they are true or speak the truth, Joh 2:22; Joh 4:21; Joh 5:46. See on Joh 1:12; see on Joh 2:22, Joh 2:23; see on Joh 8:31; see on Joh 10:37.

5. With the preposition ἐν in . Not frequent, and questioned in some of the passages cited for illustration. In Joh 3:15, ἐν αὐτῷ in Him , is probably to be construed with have eternal life . The formula occurs nowhere else in John. In Mar 1:15 we find πιστεύετε ἐν τῷ εὐαγγελίῳ believe in the gospel . The kindred noun πίστις faith , occurs in this combination. Thus Gal 3:26, though some join in Christ Jesus with sons . See also Eph 1:15; Col 1:4; 1Ti 3:13; 2Ti 3:15; Rom 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psa 78:22; Jer 12:6.

6. With the preposition ἐπί upon , on to , unto . a . With the accusative, Rom 4:5; Act 9:42; Act 11:17; Act 16:31; Act 22:19. The preposition carries the idea of mental direction with a view to resting upon , which latter idea is conveyed by the same preposition. b . With the dative, 1Ti 1:16; Luk 24:25; compare Rom 9:33; Rom 10:11; 1Pe 2:6. The dative expresses absolute superposition . Christ as the object of faith, is the basis on which faith rests.

7. With the preposition εἰς into , Mat 18:6; Joh 2:11; Act 19:4; Rom 10:14; Gal 2:16; Phi 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another . Literally the phrase means to believe into . See on Joh 1:12; see on Joh 2:23; see on Joh 9:35; see on Joh 12:44.

Vincent: Rom 4:5 - Is counted for righteousness

Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )

Rev., is reckoned . See on Rom 4:3. The preposition εἰς has the force of as , not the telic meaning with a view to , or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness , since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and " he that believeth on the Son hath life." He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. " Abraham believed God.... No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him" (Bushnell). The idea of logical sequence is inherent in λογίζεται is reckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Rom 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works.

Observe that the believer's own faith is reckoned as righteousness. " In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers" (President Dwight, " Notes on Meyer" ).

Wesley: Rom 4:5 - But to him that worketh not

It being impossible he should without faith. But believeth, his faith is imputed to him for righteousness - Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice ; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.

JFB: Rom 4:4-5 - Now to him that worketh

As a servant for wages.

JFB: Rom 4:4-5 - is the reward not reckoned of grace

As a matter of favor.

JFB: Rom 4:4-5 - but of debt

As a matter of right.

JFB: Rom 4:5 - But to him that worketh not

Who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.

JFB: Rom 4:5 - but believeth on him that justifieth the ungodly

Casts himself upon the mercy of Him that justifieth those who deserve only condemnation.

JFB: Rom 4:5 - his faith, &c.

(See on Rom 4:3).

Second: David sings of the same justification.

Clarke: Rom 4:5 - But to him that worketh not

But to him that worketh not - Which was the case with Abraham, for he was called when he was ungodly, i.e. an idolater; and, on his believing, was freely justified: and, as all men have sinned, none can be justified by works; and, therefore, justification, if it take place at all, must take place in behalf of the ungodly, forasmuch as all mankind are such. Now, as Abraham’ s state and mode in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God; and this is precisely the state of Jews and Gentiles at present; there can be no other mode of justification than by faith in that Christ who is Abraham’ s seed, and in whom, according to the promise, all the nations of the earth are to be blessed

It is necessary to observe here, in order to prevent confusion and misapprehension, that although the verb δικαιοω has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a person into the favor of God. See these different acceptations cited in the note on Rom 1:17 (note), and particularly under No. 7. It is also necessary to observe, that our translators render the verb λογιζομαι differently in different parts of this chapter. It is rendered counted, Rom 4:3, Rom 4:5; reckoned, Rom 4:4, Rom 4:9, Rom 4:10; imputed, Rom 4:6, Rom 4:8, Rom 4:11, Rom 4:22-24. Reckoned is probably the best sense in all these places.

Calvin: Rom 4:5 - NO PHRASE

5.===. But believes on him, === etc. This is a very important sentence, in which he expresses the substance and nature both of faith and of righteousness. He indeed clearly shews that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favor of God. ¹³⁴ Nor does he declare only that God is the giver of righteousness, but he also arraigns us of unrighteousness, in order that the bounty of God may come to aid our necessity: in short, no one will seek the righteousness of faith except he who feels that he is ungodly; for this sentence is to be applied to what is said in this passage, — that faith adorns us with the righteousness of another, which it seeks as a gift from God. And here again, God is said to justify us when he freely forgives sinners, and favors those, with whom he might justly be angry, with his love, that is, when his mercy obliterates our unrighteousness.

TSK: Rom 4:5 - But to // believeth // ungodly // his faith

But to : Rom 4:24, Rom 4:25, Rom 3:22, Rom 5:1, Rom 5:2, Rom 10:3, Rom 10:9, Rom 10:10; Act 13:38, Act 13:39; Gal 2:16, Gal 2:17, Gal 3:9-14; Phi 3:9

believeth : Rom 4:24, Rom 3:26-30, Rom 8:30-34; Joh 5:24; Gal 3:8

ungodly : Rom 1:17, Rom 1:18, Rom 5:6-8; Jos 24:2; Zec 3:3, Zec 3:4; 1Co 6:9-11; 1Ti 1:13-15; Tit 3:3-7

his faith : Rom 4:3; Hab 2:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 4:5 - To him that worketh not // That justifieth the ungodly // His faith is counted for righteousness

To him that worketh not i.e. to him that worketh not to the end or intent before mentioned, or with respect to justification, but takes the other way to be justified and saved, and that is, the way of believing.

That justifieth the ungodly that makes him, who is wicked in himself, just and righteous in Christ; or justifies him that was ungodly, but after justification is made godly. By ungodly, some would understand such as want that perfection of godliness, as they may build the hopes of justification upon; because the proposition is drawn from the instance of Abraham, a man not void of godliness.

His faith is counted for righteousness not considered in itself as a work, but in relation to Christ, the object of it, and as an act of receiving and applying him; as eating nourisheth, though it be the meat that doth it.

PBC: Rom 4:5 - but

"but"

If a person does not work but believes on Him that justifies the ungodly, his faith is not a work. If it were a work then it would have to be reckoned that it was a debt that God owed (Ro 4:4). The word "but" indicates a contrast. Therefore believing is not a work.

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Haydock: Rom 4:5

Abraham, before his vocation, was an idolater, according to Josephus; (Jewish Antiquities, lib. i. chap. viii.) according to some of the Rabbins, and as the Scripture itself seems to insinuate, Josue chap. xxiv; Isaias xliii; Wisdom x; Judith v. He did not then merit his vocation to the faith by his works. But when God had called him, and made him depart from his country, when he promised to him an innumerable posterity, Abraham believed in his promises, and it was reputed to him unto justice, that his faith and his justice were the pure gift of God. His faith was not a dead and speculative faith only, but an active faith, a faith animated by charity, as appears from the sequel of his life. (Calmet)

Gill: Rom 4:5 - But to him that worketh not // but believeth on him that justifieth the ungodly // his faith is counted for righteousness

But to him that worketh not,.... Not that the believer does not work at all, but not from such principles, and with such views as the other; he does not work in order to obtain life and salvation; he does not seek for justification by his doings:

but believeth on him that justifieth the ungodly: or that ungodly one: particular reference is had to Abraham, who in his state of unregeneracy was an ungodly person; as all God's elect are in a state of nature, and are such when God justifies them, being without a righteousness of their own; wherefore he imputes the righteousness of another, even that of his own Son, unto them: and though he justifies the ungodly, he does not justify their ungodliness, but them from it; nor will he, nor does he leave them to live and die in it; now to him that worketh not, that is perfect righteousness; or has no opportunity of working at all; or what he does, he does not do, that he might be justified by it; but exercises faith on God as justifying persons, who, like himself, are sinners, ungodly and destitute of a righteousness:

his faith is counted for righteousness; not the act, but the object of it; which was Abraham's case, and therefore was not justified by works. The Vulgate Latin version here adds, "according to the purpose of the grace of God".