“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1 ESV).

“Peace” is generally defined as a state of well-being or contentment. This may involve the absence of external disputes (ranging from armed confrontations to interpersonal disagreements), to internal struggles with various forms of worry, anxiety, and/or insecurity. A person who experiences freedom from these internal and external conflicts is likely to be someone who is “at peace.”

The problem is that peace is something that often proves to be elusive. In fact, peace can be so elusive that many simply abandon the pursuit. For example, some attempt to anesthetize their lack of peace through alcohol and/or substance abuse. Others attempt to fill that gap with a never-ending quest to accumulate financial wealth or material possessions. Then there are those who pursue a variety of self-help strategies that seem beneficial but may neglect the root causes that ultimately lead to an absence of peace.

Our text from Romans 5:1 thus suggests two points of application:

• We can trace the ultimate cause of a lack of peace to the unresolved conflict that exists between human beings and their Creator (as discussed extensively in Romans chapter one).
• Since “…we have peace with God through our Lord Jesus Christ,” we can say that the road to genuine peace begins with faith in Christ.

As Jesus once told His disciples, “I am leaving you with a gift– peace of mind and heart! And the peace I give isn’t fragile like the peace the world gives. So don’t be troubled or afraid” (John 14:27 TLB).

We should also recognize that “peace” and “happiness” are not the same. For instance, we often find happiness in acquiring the things we desire. Those aspirations often fall into four broad categories: power, money, relationships, and possessions. The problem is that power structures change, monetary wealth can disappear, relationships fail, and material possessions break down or become obsolete. When these setbacks occur in the lives of those who invest in such things, it often ruins their sense of happiness.

However, peace is something different, for the source of genuine peace is not something but Someone–God Himself. This peace is not like the type of peace that might exist between two rival nations. Such nations may peacefully coexist, yet still maintain a state of mutual antagonism and hostility. On the other hand, peace with God through faith in Christ is a lasting peace that signifies an end to all hostilities and the presence of fellowship with God.

“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

Paul the Apostle devoted a substantial portion of Romans chapter four to a discussion of Abraham’s faith. Here in chapter five, Paul will now offer another Biblical example to support his teachings. But this time, Paul’s investigation will lead him to events that took place long before Abraham’s birth. In fact, he will return to the origin of human existence to illustrate the enormous value of Jesus’ atoning work on our behalf.

But before we get into that portion of Romans chapter five, Paul will build on the concept of justification by faith that he established in the preceding chapters. That discussion will center on the benefits that accrue to those who place their faith in Christ. Paul will begin this chapter by listing several of those blessings, such as…

• Peace (verse one).
• Access to God (verse two).
• The development of positive characteristics such as perseverance, character, and hope, even in the midst of tribulation (verses three and four).
• The love of God through the indwelling Holy Spirit (verse five).
• Deliverance from God’s wrath (verse nine).
• Reconciliation with God (verse ten).
• Rejoicing in God through Christ (verse eleven).

We begin this chapter with a now-familiar reference to the word “Therefore.” This transitional word links Paul’s teaching from the closing verse of the previous chapter with the catalog of blessings he will chronicle for us over the next few verses. We should also note the specific construction of this passage: “…since we have been justified by faith” (ESV). Much like a final verdict rendered in a human court of law, justification by faith results in a judicial declaration of one’s right standing before God.

That assurance brings us to a quality that is often elusive for many: peace. On a personal level, the fear of death may be the greatest impediment to peace that most human beings face. However, those who have been justified by faith can face the afterlife without apprehension. As Jesus reminded us in the Gospel of John…

“Let not your hearts be troubled. You are trusting God, now trust in me. There are many homes up there where my Father lives, and I am going to prepare them for your coming. When everything is ready, I will come and get you, so that you can always be with me where I am. If this weren’t so, I would tell you plainly” (John 14:1-3 TLB).

We’ll continue this discussion concerning the peace that justification by faith brings in our next study.

“God gave Jesus to die for our sins, and he raised him to life, so that we would be made acceptable to God” (Romans 4:25 CEV).

Romans Chapter Four – Epilogue

“In chapter 4, Paul presented several irrefutable reasons why justification is by faith: (1) Since justification is a gift, it cannot be earned by works (vv. 1-8). (2) Since Abraham was justified before he was circumcised, circumcision has no relationship to justification (vv. 9-12). (3) Since Abraham was justified centuries before the Law, justification is not based on the Law (vv. 13-17). (4) Abraham was justified because of his faith in God, not because of his works (vv. 18-25).” ₍₁₎

“In this chapter, Paul clearly demonstrated that in no way does the Old Testament contradict the gospel of salvation by grace through faith. Instead the gospel is the fulfillment of the Old Testament, and Abraham – justified through faith – is our pattern.” ₍₂₎

“What can we learn from this chapter? The noun faith occurs ten times in this chapter and the corresponding verb believe occurs six times. Together the idea of believing faith is found no less than sixteen times in Romans 4. The words count, reckon, or impute, all of which mean to charge to one’s account, occur eleven times in Romans 4. The word righteousness occurs in one of its forms eight times in this chapter and the corresponding verb justified occurs in one of its forms three times. Together the idea of righteousness is found no less than eleven times in Romans 4. It is significant that, apart from the common words of our language, these three words occur so frequently. The application of Romans 4 is simple: faith imputes righteousness. There isn’t a thing anyone can do to become clothed with God’s righteousness except have faith in Jesus Christ as his Saviour from sin. ₍₃₎

“In Rom 4:1-25, Paul presented several irrefutable reasons why justification is by faith: (1) Since justification is a gift, it cannot be earned by works (Rom 4:1-8). (2) Since Abraham was justified before he was circumcised, circumcision has no relationship to justification (Rom 4:9-12). (3) Since Abraham was justified centuries before the Law, justification is not based on the Law (Rom 4:13-17). (4) Abraham was justified because of his faith in God, not because of his works (Rom 4:18-25).” ₍₄₎

“Anyone who believes in salvation by works must answer at least three questions: How do you know when you have done enough good works to be saved? How can you ever be sure of your salvation, and if you could save yourself by your good works, why did Jesus die on the cross?” ₍₅₎

(1) Witmer, John A. “The Man with Two Countries.” Bibliotheca Sacra 133:532 (October-December 1976) [pg.455]. Quoted in Dr. Thomas L. Constable, Notes on Romans 2026 Edition https://soniclight.com/tcon/notes/html/romans/romans.htm

(2) Guzik, D. (2025, April 3). Enduring Word Bible Commentary Romans Chapter 4. Enduring Word. https://enduringword.com/bible-commentary/romans-4/

(3) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2227.

(4) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary (1983), David C Cook. [Romans 4:25].

(5) Dick Woodward, Mini Bible College Booklet Thirty-Two The Book Of Romans Verse By Verse (part 4) [pg.45] https://mbc.icm.org/

“He was delivered up for our trespasses and raised for our justification” (Romans 4:25 HCSB).

Just as the Apostle Paul opened this portion of his letter to the church at Rome with a reference to justification, he now touches upon that topic again in the closing verse of this chapter. As discussed earlier in our look at the first three chapters of Romans, “justification” describes the manner in which sinful human beings are made acceptable to a holy God.

Justification involves a divine act of God that eliminates the guilt and penalty of sin for those who trust in Christ. It also represents a legal concept that pertains to one’s standing before God. When God justifies a sinful human being, He legally attributes (or confers) the positive righteousness of Christ to those who place their faith in Him, while His atoning work on the cross satisfies the death sentence imposed by the Law.

Nevertheless, this correlation between Jesus’ resurrection and the doctrine of justification may not seem readily apparent. The New Testament epistle to the Hebrews can help us make that connection by linking Jesus’ resurrected life with His priestly intercession on our behalf…

“But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:24-25).

This priestly ministry hinges upon Jesus’ resurrection from the dead, for only a living Savior could fulfill that role. The following source approaches this question from another perspective…

“How does the resurrection of Jesus relate to our justification? …Jesus’ death without a resurrection would have indicated that his atonement was not acceptable to God. But the fact that God raised him shows that God is satisfied. This is the verdict of the Judge of heaven and earth: The atonement has been made, and all who trust in it will participate in the benefits of the righteousness of Christ.

Thus, the resurrection is the last step in God’s work to justify us. By raising Jesus, God shows that he is satisfied with his work. Because God’s wrath has been satisfied, he can accept us as sinners and justify us. Had Jesus not been raised, we could not be justified.” ₍₁₎

As another commentator adds, “The denial of the propitiatory death of Christ, or of his resurrection from the dead, is a denial of the gospel It is refusing to be saved according to the method that God has appointed.” ₍₂₎

(1) Sproul, R. C. (1992). Before the face of God: Book 1: A daily guide for living from the book of Romans (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

(2) Charles Hodge, Commentary on Romans, quoted in ESV Church History Study Bible: Voices from the Past, Wisdom for the Present. (2023). Crossway. p.1689

“… It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification” (Romans 4:24-25 ESV).

Having explored the negative repercussions that stem from a denial of Jesus’ crucifixion and resurrection, we can now turn our attention to the ideas presented to us in the closing verses of Romans chapter four. One of those ideas involves an uncomfortable subject: death.

In a broad sense, we can characterize “death” as a state of separation. Physical death is distinguished by the separation of one’s spirit from his or her body, for “…the body without the spirit is dead…” (James 2:26). The Biblical book of Revelation describes another type of death known as the “second death” in Revelation 20:14. This second death involves eternal separation from God in a place of torment and remorse. In essence, God will grant the desire of those who do not care to acknowledge Him in the form of this second death.

In the context of our text from Romans chapter four, we should note that death was not a component of God’s original creation. Instead, the Scriptures tell us that Adam’s transgression brought forth God’s judgment and the subsequent imposition of a death penalty. The following chapter of Romans will discuss Adam’s role in bringing death to humanity at greater length. This leads us to several foundational conclusions…

• Death, by its nature, is the inherent result of sin. As Romans 6:23 will later confirm, “…the wages of sin is death.“
• Jesus was the only sinless human being who ever lived.
• Since Jesus was unblemished by sin, death held no justifiable authority over Him.
• As such, Jesus died because our sins were imputed (or charged) to Him.
• He thus absorbed the wrath and chastisement that we deserve.

Therefore, He “…was delivered up for our trespasses” as we’re told here in Romans 4:25. The following author summarizes these ideas and their ramifications…

“By raising Christ from the dead, God the Father was in effect saying that he approved of Christ’s work of suffering and dying for our sins, that his work was completed, and that Christ no longer had any need to remain dead. There was no penalty left to pay for sin, no more wrath of God to bear, no more guilt or liability to punishment—all had been completely paid for, and no guilt remained…

When the Father in essence said to Christ, ‘All the penalty for sins has been paid and I find you not guilty but righteous in my sight,’ he was thereby making the declaration that would also apply to us once we trusted in Christ for salvation. In this way Christ’s resurrection also gave final proof that he had earned our justification.” ₍₁₎

(1) Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, MI: Zondervan Academic, 2020). [pp. 35-36]

“…It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification” (Romans 4:24-25).

This portion of Scripture and its reference to Jesus’ resurrection serves to underscore some essential spiritual truths. For example, these verses highlight the importance of acknowledging the factual nature of Jesus’ crucifixion and subsequent resurrection, for those historic truths are indispensable to our salvation. As our text from Romans 4:24 reminds us, Jesus was “…delivered over to death for our sins and was raised to life for our justification” (NIV).

Paul the Apostle addressed this subject at greater length in the Biblical letter we know today as 1 Corinthians…

“…if Christ has not been raised from death, then we have nothing to preach and you have nothing to believe. More than that, we are shown to be lying about God, because we said that he raised Christ from death—but if it is true that the dead are not raised to life, then he did not raise Christ.

For if the dead are not raised, neither has Christ been raised. And if Christ has not been raised, then your faith is a delusion and you are still lost in your sins. It would also mean that the believers in Christ who have died are lost. If our hope in Christ is good for this life only and no more, then we deserve more pity than anyone else in all the world” (1 Corinthians 15:14-19 GNB).

In these verses, Paul addressed a number of serious repercussions that arise from the notion that Jesus’ death and resurrection were not literal, historic events……

• “…all our preaching is useless and your trust in God is empty, worthless, hopeless;” (TLB).
• “If the dead won’t be raised to life, we have told lies about God by saying he raised Christ to life, when he really did not” (CEV).
• “if the dead are not raised, then Christ has not been raised either” (NIV).
• “And if Christ has not been raised, then your faith is useless and you are still guilty of your sins” (NLT).
• “and what’s more, those who have died in Christ are gone forever” (CEB).
• “If we have put our hope in Christ for this life only, we should be pitied more than anyone” (HCSB).

Therefore, we can say that our affirmation of Jesus’ historic death and resurrection is comparable in importance to a proper understanding of His life and teachings.

Image Attribution: Eugène Delacroix, Public domain, via Wikimedia Commons

“But the words ‘it was counted to him’ were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord” (Romans 4:23-24 ESV).

One beneficial method of engaging with the Scriptures involves the principles of inductive Bible study. This technique approaches a Biblical text with three concepts in mind:

• What does this portion of Scripture say?
• What does this portion of Scripture mean?
• How can I apply the answers to those questions in my life?

An inductive Bible study approach begins with observations from a Biblical passage in order to uncover the facts regarding that text. An interpretative stage then comes next. This is where we examine the context of each passage to help gain a deeper understanding of the text and determine its meaning. The final stage involves the act of applying those insights with respect to our beliefs, our behaviors, and our response to the events of daily life.

An inductive approach to the Scriptures does not obligate us to view God’s Word as a mere subject for academic study. The idea is to prayerfully immerse ourselves in a Biblical text to help derive actionable insights concerning ourselves, our relationships with others, our surroundings, and our relationship to God. The following Scriptures from the Old and New Testaments serve to support this approach…

“These words I am commanding you today must be kept in mind, and you must teach them to your children and speak of them as you sit in your house, as you walk along the road, as you lie down, and as you get up” (Deuteronomy 6:6-7 NET).

“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:16 ESV).

An inductive approach to Romans 4:23-24 tells us that Abraham’s example offers a lesson that applies to us today. For instance, Abraham’s faithful example serves as a model for us to follow. This portion of Scripture thus presents us with an observation, interpretation, and an application that we can apply in our lives…

• Abraham believed God and it was counted to him as righteousness.
• Abraham’s faithful example was not recorded for his benefit alone.
• We will also be counted as righteous if we similarly “…believe in him who raised from the dead Jesus our Lord.”

“And therefore ‘it was accounted to him for righteousness.’ Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead” (Romans 4:22-24).

Many of Paul the Apostle’s New Testament letters share a common literary structure. These letters typically begin with a doctrinal section that establishes a foundation of spiritual truth. We are then presented with an application section that explores the practical implementation of those doctrinal principles. Here in the book of Romans, this “practical application” section appears in chapters twelve to sixteen.

Romans chapter four functions much like a miniature version of that literary structure, for Paul will now conclude his discussion of Abraham’s faith with some practical applications based on his life. The word “now” alerts us to that transition in verse twenty-two, for it marks a shift to the functional effect of Paul’s instruction regarding Abraham’s life.

Here is how one pastoral commentator addresses that transition…

“Paul is making an application to his teaching of justification by faith by presenting this example of the faith of Abraham. That application is that when we hear the Good News that God will declare us to be righteous simply because we believe the Gospel of Jesus Christ, we must believe God even as Abraham believed God and God gave him the gift of righteousness.” ₍₁₎

“He makes this same point when he explains the meaning of the word that tells us this righteousness was ‘accounted’ to Abraham. According to Paul, the word does not mean the righteousness was earned or deserved like wages for an honest day of work. It means precisely the opposite. This righteousness was a gift, freely bestowed on Abraham because he believed God.” ₍₂₎

So Abraham “invested” his faith in God, and God responded by “crediting his account,” so to speak. Genesis 15:6 identifies the nature of that credit when it tells us God “…counted it to him as righteousness” (ESV). A righteous person can be defined as someone who is in “right standing” with God, and our earlier text from Romans 4:20-22 explained that accreditation process in Abraham’s life: “[Abraham] did not waver through unbelief regarding the promise of God… This is why ‘it was credited to him as righteousness’” (NIV).

This has significant implications for us today, just as Paul notes here in Romans 4:22-24. We’ll expand on those implications with a look at a valuable study tool next.

(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.33] https://mbc.icm.org/

(2) Woodward, Ibid. [pg.34]

“and being fully convinced that what He had promised He was also able to perform” (Romans 4:21).

Paul the Apostle highlighted Abraham’s unwavering faith in God by stating that, “…He was fully convinced that God was able to do what he promised” (CEB). Paul also turned to Abraham’s example to illustrate the nature of genuine faith in his Biblical letter to the churches of Galatia…

“The Scriptures say that God accepted Abraham because Abraham had faith. And so, you should understand that everyone who has faith is a child of Abraham. Long ago the Scriptures said God would accept the Gentiles because of their faith. This is why God told Abraham the good news that all nations would be blessed because of him. This means everyone who has faith will share in the blessings given to Abraham because of his faith” (Galatians 3:6-9 CEV).

One commentary provides us with a helpful perspective on these passages…

“Abraham did not know how God would fulfill His word, but that was incidental. He knew God and had every confidence that God was fully able to do what He had promised. In one way it was wonderful faith, but in another way it was the most reasonable thing to do, because God’s word is the surest thing in the universe, and for Abraham there was no risk in believing it!” ₍₁₎

This leads us to a timeless piece of wisdom that reminds us of the value of a promise: a promise is only as good as the person who makes it. The truth of that adage is undeniable, for we will inevitably encounter others who fail to deliver on their promises. However, we can rely on God’s promises, even when our external circumstances seem to suggest otherwise. To understand why, let’s consider the following attributes of God…

• God is immortal (1 Timothy 6:16).
• God is all-powerful (Genesis 1:1, Matthew 19:26).
• God is omnipresent (Psalm 139:7–12).
• God is omniscient (Psalm 139:1–4, Hebrews 4:13).
• God is immutable (or unchanging) (Malachi 3:6, James 1:17).
• God is just (Psalm 89:14)
• God is a God of truth (Deuteronomy 32:4, John 14:6).
• God is righteous (Psalm 11:7, Psalm 145:17).

While there may be some who lack the desire or ability to fulfill their promises, God is fully capable of fulfilling any promise He chooses to make. The following source addresses that reality with a comment worth considering: “Certain nouns and verbs are used in the New Testament according to Hebrew idiom. ‘Able,’ when applied to God or Christ, denotes both willingness and ability.” ₍₂₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers [Romans 4:21]

(2) Smith, J. H. (2016). Romans 4:21. In The Ultimate Cross-Reference Treasury. Retrieved March 3, 2026.

“Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God” (Romans 4:20).

So, despite the obvious challenges involved in accepting God’s promise from a human perspective, “[Abraham] believed the LORD, and the LORD considered his response of faith as proof of genuine loyalty” (Genesis 15:6 NET). In this, Abraham served as a model of true, God-honoring faith. However, he also served as a testament to God’s faithfulness as well.

The following portion of the Biblical book of James reinforces these ideas…

“But if any of you lack wisdom, you should pray to God, who will give it to you; because God gives generously and graciously to all. But when you pray, you must believe and not doubt at all. Whoever doubts is like a wave in the sea that is driven and blown about by the wind. If you are like that, unable to make up your mind and undecided in all you do, you must not think that you will receive anything from the Lord” (James 1:5-8 GNT).

Abraham never “wavered through unbelief” in the sense that he never abandoned his faith in the God who had given His word. Abraham thus stood in contrast to some of Jesus’ own first-century followers. When confronted with one of Jesus’ more difficult teachings, we’re told, “Many of his disciples said, ‘This is very hard to understand. How can anyone accept it?'” (John 6:60 NLT). Jesus then replied with further clarification, and that’s when many of His listeners responded by making a pivotal decision…

“At this point many of his disciples turned away and deserted him. Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life'” (John 6:68-69 NLT).

We should note one area of commonality in these accounts: Abraham and Jesus’ twelve disciples focused on the Person behind the message rather than the challenging nature of what they had been asked to believe. In Abraham’s case, it was the natural impossibility of bearing a child. In the case of the twelve disciples, it was a difficult teaching that caused others to desert Jesus. Each placed their faith in a Person despite their limited ability to rationalize what they were asked to accept.

Nevertheless, those who abandoned Jesus also exhibited a type of faith. Their response reflected the true object of their faith, for they placed greater faith in their ability to grasp Jesus’ teachings than in Jesus Himself. That misguided trust led them to desert the One who had “…the words that give eternal life.”