Romans Chapter 4 verse 4 Holy Bible
Now to him that worketh, the reward is not reckoned as of grace, but as of debt.
read chapter 4 in ASV
Now, the reward is credited to him who does works, not as of grace but as a debt.
read chapter 4 in BBE
Now to him that works the reward is not reckoned as of grace, but of debt:
read chapter 4 in DARBY
Now to him that worketh is the reward not reckoned of grace, but of debt.
read chapter 4 in KJV
read chapter 4 in WBT
Now to him who works, the reward is not counted as grace, but as debt.
read chapter 4 in WEB
and to him who is working, the reward is not reckoned of grace, but of debt;
read chapter 4 in YLT
Pulpit Commentary
Pulpit CommentaryVerses 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" (τῷ ἐργαζομένῳ), 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, τῷ περιτεμνομένῳ.) So also in ver. 5, τῷ μὴ ἐργαζομένῳ 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).
Ellicott's Commentary
Ellicott's Commentary for English Readers(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 their desert. 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.
