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Forgiveness and Sin Not Counted Against Us in Romans 4

In Romans 4, Paul discusses the nature of forgiveness and how sin is not "counted against" believers, drawing on the example of Abraham. This concept is central to Paul's argument for justification by faith rather than by works.

Romans 4:4 states, "Now to him who works, the reward is not counted as grace, but as something owed" [1]. one commentary tradition by Jamieson, Fausset & Brown explains this verse by contrasting work with grace: if a person works, their reward is considered a matter of right, like wages, rather than a favor [12]. This sets up the distinction between earning salvation through deeds and receiving it as a gift through faith.

Paul's broader argument in Romans 1:18–3:20 establishes the universal sinfulness of humanity, demonstrating that both Gentiles and Jews are under the power of sin and cannot earn God's favor through their own actions [9]. God's anger is presented not as an arbitrary emotional outburst, but as a necessary response to sin from a holy God [9]. Sin itself is understood in various ways in biblical tradition, ranging from "vanity" or "all sorts of sinful acts" [6] to the "heinous and aggravated" disobedience of the first pair in Genesis [7]. Deliberate sins are often characterized by an insolent or arrogant attitude, representing rebellion against God [8].

The concept of sin not being "counted against" someone is further illuminated by the idea of forgiveness. In the Lord's Prayer, as recorded in Luke 11:4, petitioners ask God to "forgive us our sins, for, even we ourselves, forgive every one indebted to us" [2]. This highlights a reciprocal understanding of forgiveness, though the divine act of not counting sin is ultimately rooted in God's grace.

Paul's discussion in Romans 4 builds on the idea that sin brings about wrath (Romans 4:15) [4]. However, through faith, believers are not subject to this wrath. The cross-references for Romans 14:4, which speaks of God being able to make one stand, include passages like Psalms 17:5 and John 10:28, which speak of divine preservation and security [3]. This suggests that God's acceptance and preservation of believers are not based on their perfect adherence to the law, but on His own action.

The idea that sin is not counted against believers is closely tied to the doctrine of imputation, where Christ's righteousness is credited to believers, and their sins are not held against them. This is distinct from the ongoing struggle with sin that believers experience. While all human beings are born sinners, the godly are depicted as fighting against their sinful nature [5]. Even after conversion, believers may commit actual sins [10]. However, the core message of Romans is that through Christ, believers are claimed by God [11], and God has accepted them, regardless of their perceived "weakness" or "strength" in faith [14].

The ultimate reason for this non-imputation of sin is found in Christ's atoning work. As 2 Corinthians 5:21 states, God made Christ "sin" (not a sin offering, but the representative of sin) so that believers might become the righteousness of God in Him [15]. This act of reconciliation means that God does not count their trespasses against them. The conclusion of Paul's argument in Romans 8 emphasizes the glorious completeness of those who are in Christ Jesus, indicating that "the law of sin and death" no longer holds power over them [13].

Sources

  1. Romans “Now to him who works, the reward is not counted as grace, but as something owed. -- Romans 4:4”
  2. Luke “Luke 11:4 (Rotherham) — And forgive us our sins, for, even we ourselves, forgive every one indebted to us; And bring us not into temptation.”
  3. Treasury of Scripture Knowledge “Romans 14:4 cross-references: Deuteronomy 33:27, Psalms 17:5, Psalms 37:17, Psalms 37:24, Psalms 37:28, Psalms 119:116, Isaiah 40:29, John 10:28, Acts 11:17, Romans 8:31, Romans 9:20, Romans 11:23, Romans 14:3, Romans 16:25, 1 Corinthians 4:4, Hebrews 7:25, James 4:11, 1 Peter 1:5, Jude 1:24”
  4. Treasury of Scripture Knowledge “Romans 4:15 cross-references: Numbers 32:14, Deuteronomy 29:20, 2 Kings 22:13, Jeremiah 4:8, Lamentations 2:22, Ezekiel 7:19, Zephaniah 1:18, John 3:36, John 15:22, Acts 17:30, Romans 1:17, Romans 2:5, Romans 2:12, Romans 3:19, Romans 5:13, Romans 5:20, Romans 7:7, 1 Corinthians 15:56, 2 Corinthians 3:7, Galatians 3:10, Galatians 3:19, Ephesians 5:6, Colossians 3:6, 1 John 3:4, Revelation 6:16, Revelation 19:15”
  5. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  6. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  7. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  8. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  9. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  10. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  11. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
  12. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:4: Now to him that worketh--as a servant for wages. is the reward not reckoned of grace--as a matter of favor. but of debt--as a matter of right.”
  13. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 8 (introduction): CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39) There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, M”
  14. Romans (Protestant academic) “Tyndale House on Romans 14:3: 14:3-4 look down on . . . condemn: The “strong,” those who prided themselves on their enlightened freedom in Christ, looked with disdain on those they considered to be “weak.” The weak, in turn—certain that they were following the true route to piety—condemned the strong for their laxness. These attitudes, over different issues, are mirrored throughout the history of the Christian church. • God has accepted them: Both the weak and the strong are genuine believers, welcomed by God into his family. Therefore, they have no right to treat each other as if they do not ”
  15. 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:21: For--omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (Co2 5:19). he--God. sin--not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the represen”
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