Now the wages of the workerIn the context of the Roman Empire, workers were typically paid for their labor, and this payment was considered their due. The concept of wages is used here to illustrate a principle of justice and fairness. Biblically, this idea is echoed in
Leviticus 19:13, which emphasizes the importance of paying workers their due wages. Theologically, this sets up a contrast between human effort and divine grace.
are not credited as a gift
The term "credited" is an accounting term, suggesting a transaction or reckoning. In the cultural context of Paul's time, a gift (Greek: "charis") was something given freely, without expectation of repayment. This phrase highlights the distinction between earning something through work and receiving something freely. This is a key theme in Paul's letters, particularly inEphesians 2:8-9, where salvation is described as a gift from God, not a result of works.
but as an obligation
The word "obligation" implies a debt or duty that must be fulfilled. In the Roman legal system, obligations were binding and enforceable. This phrase underscores the idea that if salvation were based on works, it would be something owed, not freely given. This contrasts with the biblical teaching of grace, where God’s favor is unmerited. Theologically, this points to the futility of trying to earn God's favor through human effort, as seen inGalatians 2:16, which states that a person is not justified by works of the law but through faith in Jesus Christ.
Persons / Places / Events
1.
Paul the ApostleThe author of the Book of Romans, Paul was a key figure in the early Christian church, known for his missionary journeys and theological writings. Romans is one of his epistles, written to the believers in Rome.
2.
The Church in RomeThe recipients of the letter, the Roman Christians were a diverse group of Jewish and Gentile believers living in the capital of the Roman Empire.
3.
AbrahamAlthough not directly mentioned in
Romans 4:4, Abraham is a central figure in the surrounding context of
Romans 4. Paul uses Abraham as an example of faith and righteousness apart from works.
Teaching Points
Understanding JustificationRomans 4:4 states, "Now to the one who works, his wages are not credited as a gift, but as an obligation." This highlights the distinction between earning wages through works and receiving righteousness as a gift through faith. Justification is not something we earn; it is a gift from God.
The Nature of GraceThe Greek word for "gift" (charis) underscores the unmerited favor of God. Believers are called to live in the freedom of grace, recognizing that their standing before God is not based on their own efforts.
Faith and WorksWhile works are not the basis of our justification, they are the evidence of a living faith. Believers are encouraged to pursue good works as a response to the grace they have received, not as a means to earn God's favor.
Humility in SalvationUnderstanding that salvation is a gift should lead to humility. Believers are reminded that they cannot boast in their own righteousness but should boast in the Lord who justifies the ungodly.
Living in GratitudeThe realization of grace should lead to a life of gratitude and worship. Believers are encouraged to live in a way that reflects their thankfulness for the gift of salvation.
Bible Study Questions and Answers
1.What is the meaning of Romans 4:4?
2.How does Romans 4:4 contrast grace with earning through works?
3.What does Romans 4:4 teach about the nature of God's grace?
4.How can Romans 4:4 deepen our understanding of salvation by faith alone?
5.How does Romans 4:4 connect with Ephesians 2:8-9 on grace and works?
6.How can we apply Romans 4:4 to avoid relying on our own efforts?
7.How does Romans 4:4 challenge the concept of earning salvation through works?
8.What historical context influenced Paul's message in Romans 4:4?
9.How does Romans 4:4 align with the doctrine of grace?
10.What are the top 10 Lessons from Romans 4?
11.Should Christians become members of labor unions?
12.Is salvation by faith alone? (Ephesians 2:8-9 vs. James 2:24)
13.In Romans 4:16, how can Paul unite faith, grace, and law under Abraham's example without dismissing the importance of the Mosaic Law elsewhere in Scripture?
14.In Romans 4:17, how does the claim that God can call 'into existence the things that do not exist' align with scientific understanding of matter and origins?What Does Romans 4:4 Mean
NowPaul has just shown that “apart from the Law, the righteousness of God has been revealed… through faith in Jesus Christ to all who believe” (Romans 3:21-22). By opening with “now,” he ties this verse into that flow of thought, stressing a present conclusion: righteousness cannot be earned.
The wages• Wages are what an employer owes a laborer. Scripture affirms this earthly principle: “The worker is worthy of his wages” (1 Timothy 5:18;Luke 10:7).
• Paul borrows the familiar idea of payday to help us grasp a spiritual truth about how God deals with us.
Of the worker• A “worker” represents anyone who tries to earn standing with God by personal effort—religious duty, moral resolve, or ritual obedience.
•Ephesians 2:9 reminds us salvation is “not by works, so that no one can boast.” Our best efforts still place us in the role of mere laborers, not benefactors.
•Isaiah 64:6 says our righteous acts are like “filthy rags,” underlining that our work cannot merit divine approval.
Are not credited• “Credited” points to God’s accounting ledger. He either records righteousness to our account or he doesn’t.
•Romans 4:6 cites David: “the blessedness of the man to whom God credits righteousness apart from works.”
• Because wages are earned, they are added automatically; gifts, however, must be deliberately credited by the giver. Paul is steering us away from thinking God’s ledger works like a payroll department.
As a gift• A gift is freely given, unearned, sourced purely in the giver’s generosity.
•Ephesians 2:8 says salvation “is the gift of God.”
•Romans 6:23 contrasts “the wages of sin” with “the gift of God,” showing gift-language always highlights grace. When God saves, He does so without compulsion or obligation; He delights to pour out mercy.
But as an obligation• If we could work for righteousness, God would owe us; He would become a debtor forced to pay what is due.
•Romans 11:6 sharpens the contrast: “If it is by grace, then it is no longer by works.”
• God will never be indebted to creatures. Any notion that He “must” save on the basis of human performance turns grace into mere transaction and robs Him of glory.
summaryRomans 4:4 shows that salvation cannot be treated like a paycheck. If we approach God as laborers expecting wages, He would owe us and grace would vanish. Instead, righteousness is a gift credited to those who trust Him, echoing throughout Scripture that we are saved by grace through faith, never by human effort.
(4) This, then (the righteousness attributed to Abraham), was an act of grace on the part of God, and not of merit on the part of man. It therefore carries with it no ground of boasting.
The proposition is put in a general form. Those who base their claim on works have a right to their reward. It is not conceded to them by any sort of imputation, but is theirdesert. On the other hand (Romans 4:5), those who rely only upon faith, even though ungodly themselves, have righteousness imputed to them. This latter was Abraham's case, and not the former. (The specific application to Abraham is not expressed, but implied.)
The reward.--Literally,his wages. The relation between what he receives and what he does is that of wages for work done. He can claim it, if need be, in a court of law. There is in it no element of grace, or favour, or concession.
Verses 4, 5. -
Now to him that worketh is the reward not reckoned of grace, but of debt (literally,
according to grace, but according to the debt, i.e. according to what is due).
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. The expression, "him that worketh" (
τῷἐργαζομένῳ), evidently means him that works with a view to a reward which he can claim; or, as Luther explains it, "one who deals in works;" or, as we might say with the same signification, "the worker." (For a like use of the present participle, cf.
Galatians 5:3,
τῷπεριτεμνομένῳ.) So also in ver. 5,
τῷ μὴἐργαζομένῳ means one who does
not so work. Thus there is here no denial of the necessity of good works.
It is the principle only of justification that is in view. "Neque enim fideles vult esse ignavos; sed tantum mercenarias esse vetat, qui a Deo quicquam reposcant quasi jure debitum" (Calvin). One view of the meaning of
τῷ ἐργαζομένῳ is that it is equivalent to
τῷ ἐργάτῃ, being meant as an illustration, thus: The workman's wage is due to him, and not granted as a favour (so Afford). But this notion does not suit the
τῷ μὴ ἐργαζομένῳ in the following verse. The strong word
ἀσεβῆ ("ungodly") is not to be understood as designating Abraham himself, the proposition being a general one. Nor does it imply that continued
ἀσέβεια is consistent with justification; only that even the
ἀσεβεῖς are justified through faith on their repentance and amendment (cf.
Romans 5:6,
ὑπὲρ ἀσεβῶν ἀπέθανε).
Parallel Commentaries ...
Greek
Nowδὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.theὁ(ho)Article - Nominative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.wagesμισθὸς(misthos)Noun - Nominative Masculine Singular
Strong's 3408:(a) pay, wages, salary, (b) reward, recompense, punishment. Apparently a primary word; pay for service, good or bad.ofΤῷ(Tō)Article - Dative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.[the] workerἐργαζομένῳ(ergazomenō)Verb - Present Participle Middle or Passive - Dative Masculine Singular
Strong's 2038:To work, trade, perform, do, practice, commit, acquire by labor.are not creditedλογίζεται(logizetai)Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 3049:To reckon, count, charge with; reason, decide, conclude; think, suppose.asκατὰ(kata)Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).a gift,χάριν(charin)Noun - Accusative Feminine Singular
Strong's 5485:From chairo; graciousness, of manner or act.butἀλλὰ(alla)Conjunction
Strong's 235:But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.asκατὰ(kata)Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).an obligation.ὀφείλημα(opheilēma)Noun - Accusative Neuter Singular
Strong's 3783:A debt, offense, sin. From opheilo; something owed, i.e. a due; morally, a fault.
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NT Letters: Romans 4:4 Now to him who works the reward (Rom. Ro) 
