1. Only by Grace
In Romans 4:9–12, the Apostle Paul clearly asserts that our salvation and righteousness do not come from human works or merits, but are given solely by the grace of God. This core gospel truth is one we tend to overlook in our contemporary church life and personal faith. By citing Abraham as an example, Paul underscores that Abraham was counted as righteous not because he underwent circumcision but because he believed in God’s promise—“for we say, ‘Faith was credited to Abraham as righteousness’” (Rom 4:9). Upon deeper reflection, we see that no human efforts under the law or religious rites can free us from sin; only the gracious hand of God can make a sinner righteous. This is the clear, central principle of the gospel.
As Pastor David Jang has repeatedly emphasized in his sermons and writings, human beings, by nature, are so weak that we cannot stand before God through our own qualifications or merits. Paul had already proclaimed in Romans 3 that Jews and Gentiles alike—all humanity—are under the power of sin: “There is no one righteous, not even one” (Rom 3:10), and “All have sinned and fall short of the glory of God” (Rom 3:23). Thus, the law, Israel’s special election, or the presence or absence of circumcision cannot be the decisive condition for salvation. Building on this premise, Paul reminds his readers of the very moment Abraham was reckoned as righteous, thereby explaining that it was neither circumcision nor obedience to the law, but rather the grace of God—accepted in faith—that is paramount.
Scripture records that Abraham was commanded to be circumcised around the age of 99 (Gen 17:24). However, in Genesis 12, Abraham had already been called by God at age 75, and he followed God’s command (Gen 12:4). From that point, Abraham began to obey God’s promises in faith; and as Genesis 15 testifies, he “believed the Lord, and He credited it to him as righteousness” (Gen 15:6). In other words, Abraham was deemed righteous a full 24 years before he was circumcised. Hence, his righteousness had absolutely nothing to do with works, religious ritual, or privileged status as part of a chosen people. Rather, it was the unilateral gift of righteousness given by God to Abraham, who had been called from a Gentile land and was still uncircumcised, yet entirely embraced God’s promise.
This “unilateral gift” is the core of grace. The Greek word for grace is charis (χάρις), describing God’s goodwill extended to someone who does not deserve it. When we ponder salvation, we inevitably face the reality that in the presence of a holy and just God, humanity has no way to escape guilt. Sinners need atonement, and as long as the penalty for sin remains unpaid, no one can stand before the Holy God. Hence the writer of Hebrews declares, “Without holiness no one will see the Lord” (Heb 12:14). The problem is that sinners cannot solve their own sinfulness. Even if someone tries to pay the penalty, our inherent sinful nature prevents any good work or ritual from becoming a perfect substitute. Under the Old Testament law, animal sacrifice symbolically represented the purification of sins on a temporary basis, yet it could not be the ultimate and eternal atonement (Heb 10:4). Full freedom from sin was only made possible through the path God Himself prepared—namely, the atoning cross of Jesus Christ. For this reason, we call Christ’s cross the “merit of His blood.”
In his preaching, Pastor David Jang often highlights how great and astounding God’s grace and love truly are. According to him, the law made us aware of our sinfulness, but it could never justify us or bring complete salvation. When we stand before a holy God, the question, “How much righteousness must I accumulate to draw near to God?” yields only one conclusion—“it is impossible by human deeds.” At that point, we discover that without God’s grace, there is no chance for salvation. This aligns with Paul’s sharp statement in Galatians: “By the works of the law no one will be justified” (Gal 2:16). Consequently, Paul’s conclusion in both Romans and Galatians is that our righteousness is not based on our merit but on Christ’s, and that it is a product of God’s grace inviting us to accept the merit of Christ.
How, then, does this grace practically work? Returning to the context of the “circumcision” controversy in Romans 4, we see that the Jews took enormous pride in their identity as God’s chosen people, with circumcision as the central symbol. Circumcision marked one as a descendant of Abraham and sealed them as part of God’s covenant people. Some Jewish believers in the early church insisted that Gentiles who came to faith in Christ must also receive this “sign” to be saved. Their reasoning was: “God chose us Jews, and He sent the Messiah to us. Therefore, one must receive the covenant of Abraham (circumcision) and only then receive Jesus Christ.” But Paul directly rebuts this claim. Since Abraham was counted righteous while still uncircumcised, circumcision could never be a prerequisite for salvation. Thus, Paul proclaims that salvation is opened to all the nations, transcending race and culture.
God’s grace does not demand any form of ethnic superiority or ritual. Circumcision, which was given after Abraham had already been reckoned righteous, merely served as a “seal” or “confirmation” of the righteousness he had already received, not the cause of it. By analogy, baptism functions similarly today: it is the ritual that proclaims the salvation already given to the believer in Christ. Baptism itself does not have the power to forgive sins. Thus Paul writes, “He received circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised” (Rom 4:11). Our acts of faith—in worship, baptism, service—all serve to confirm and confess the salvation God has bestowed by grace; none of them can be a means to acquire that salvation.
Why is God’s grace so absolute? The parables told by Jesus allow us to delve deeper into the essence of grace. Consider the “Parable of the Workers in the Vineyard” (Matthew 20). Whether one worked from early morning, midday, or even near the end of the day, all received the same wage of one denarius. The owner asks, “Are you envious because I am generous?” revealing that God’s grace is a unilateral benevolence, beyond calculation or logic. From the standpoint of the worker who toiled since dawn, it might indeed seem unfair that those who arrived late receive the same wage. Yet such is the principle of God’s kingdom: no human privilege, effort, or heritage grants special status. Only God’s unconditional love—His unilateral grace—prevails. This parallels Paul’s statement in Romans 3: “All have sinned, but they are justified freely by His grace” (Rom 3:23–24, paraphrased).
If that is the case, why does grace often become blurred, both in the church and in our personal faith? From the problems Paul addresses in Romans 4 and in Galatians, we see that legalistic thinking is a primary culprit. Legalism teaches that one can be justified by their works and merits, or at least by a mixed system of “God’s grace + my legalistic accomplishments.” Paul condemns such attempts as a “different gospel” (Gal 1:6–7), warning that they do not liberate us from the burden of sin but instead weigh us down under legalistic bondage. Absent grace, we cannot shed the yoke of sin, and we risk drifting into two extremes: becoming proud (“I deserve salvation”) or despairing under the law’s weight. One extreme is arrogance rooted in self-righteousness; the other is hopelessness under the weight of guilt.
Pastor David Jang likewise points out these ills of legalism, stressing that coming to grips with the grace of the cross is the both the starting point and conclusion of faith. The cross of Jesus Christ is the redemptive event in which the Son of God “was made sin for us so that we might become the righteousness of God in Him” (2 Cor 5:21). That this radical reversal—where sinners become righteous—has occurred only by God’s plan and love underscores that no human effort or merit can guarantee salvation. Ultimately, grace means God claims us as His children not because we are qualified, but despite our lack of qualifications. He says, “I will make you My child; come to Me.” Embracing this gift demands a heart that humbly cries, “Lord, have mercy on me,” and that humility is precisely the channel through which we experience grace.
Paul’s confession—“By the grace of God I am what I am” (1 Cor 15:10)—reflects the same truth. When we recall his past as a persecutor of the church and an accomplice in Stephen’s death (Acts 7:58; 8:1–3), it becomes clear how astounding God’s plan was in calling him to be an apostle. Nothing in Paul’s résumé could justify such a calling; it was an undeniable act of unconditional love. Accordingly, Paul insists that “for grace to be grace, it must be God’s love alone.” Thus, in Romans 4, he sets forth Abraham’s example, then poses the question: “Is this blessedness only for the circumcised, or also for the uncircumcised?” (Rom 4:9). He answers decisively: “It was not after, but before (circumcision)” (Rom 4:10, paraphrased). Salvation is equally open to Jews and Gentiles. God’s grace is not confined to one people group but is available to all who are burdened by sin, and His plan to declare them righteous is fulfilled “through grace.”
The real-world implications of this grace are profound. Whatever our past, God has had mercy on us sinners and resolved the problem of sin by the cross. We need not remain ensnared by guilt. We have been declared righteous before God, and that standing rests on “the blood of Jesus Christ” and “the love of God.” When someone realizes this, they may respond with repentance and tears, others with a sense of freedom, still others with thanksgiving and praise to God. This sense of awe is the evidence of a genuine encounter with grace.
Over time, however, the emotion of grace can fade in the church, replaced by formal worship or habitual religious practices, inevitably giving rise to the legalistic mindset that says, “I am righteous because I do such and such.” As Pastor David Jang notes, this is precisely how the church becomes diseased, losing the essence of Christian faith and replacing it with mere religiosity. If we forget that our starting point was God’s grace, Christian life becomes a heavy burden. Dietrich Bonhoeffer warned of “cheap grace,” which arises when costly grace is trivialized. Costly grace is the love of God who sacrificed His only Son for us, through which we are freed from sin and granted true liberty. The more we remember this, the deeper our gratitude and devotion grow, along with compassion for our neighbors. Yet if we forget grace, church life is reduced to duty, spiritual pride creeps in, and exclusivity flourishes.
In Romans 4:11, Paul explains that Abraham “received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, in order that he might be the father of all who believe but have not been circumcised, that righteousness might be credited to them also.” The point is crystal clear: God is not the God of just one nation, but of all humanity, and people who are circumcised or uncircumcised can share equally in salvation. This testifies to the “boundary-breaking power” of grace. Circumcision served as a special covenant sign in the Old Testament era, but under the New Covenant, it stands more as a prophetic symbol that reveals “there is something far more fundamental—God’s grace and the faith to receive it.” In other words, the Old Testament sign leads us to the gospel message that “faith in grace” is the real heart of the matter.
Hence, in verse 12, Abraham becomes the forefather of the circumcised as well as the uncircumcised believers—he is a pivotal example demonstrating that “faith and grace” are universal. Abraham obeyed God’s word at age 75 by leaving home, family, and country to go to an unknown land. His life exemplified trusting and submitting to God’s grace. Because of that, he became the forefather—or model—of all believers, which explains his unique place in Christian history.
The application to our faith today is straightforward. We serve in the church, attend worship, give offerings, read Scripture, and pray. Yet all these religious acts must be founded on the grace we have already received. Grace comes first, and then our deeds follow. Our actions are an expression of thanksgiving and consecration for that grace. If we reverse that order, all the church activities—service, worship, even prayer and evangelism—can degenerate into tools for building our own righteousness. At that point, the grace of the cross is forgotten, leaving only human pride.
In reality, pride emerges when we lose sight of grace. If we hold on to grace, humility and gratitude naturally arise. Realizing “Without Christ’s blood, I would have no hope at all” prevents us from condemning or disregarding others or imagining ourselves to possess some special righteousness. When we recognize that “All of us were in urgent need of forgiveness,” it instills compassion and love in our hearts toward others. This foundation fosters unity and true harmony in the church. Pastor David Jang emphasizes that because the church is “a gathering of the graced,” love and mutual care, rooted in grace, should define its essence.
Therefore, Paul’s theological conclusion in Romans 4:9–12 is that salvation is “from God alone, not from human beings,” and Abraham’s example confirms this truth. By teaching this, Paul sharply rejects every form of legalism, exclusivism, or sense of privilege rooted in self-righteousness. Only when grace is emphasized can the church truly manifest the gospel’s power in the world. A church devoid of grace easily devolves into cold formalism or human power struggles. Conversely, a church filled with grace is able to bear with one another’s weaknesses, overflowing with forgiveness, repentance, and love, demonstrating a life-giving force that can transform society.
Paul so fervently stresses this “doctrine of grace” because God’s kingdom is fundamentally “a community of those who have discovered grace.” Jesus’ fellowship with tax collectors, prostitutes, the sick, and the demon-possessed symbolizes precisely how God graciously comes to sinful humanity. Even now, we can experience this in the same way—by surrendering ourselves before the cross and coming “only by grace.” In that moment, we abide in grace and obtain the power to live a new life. Throughout his argument, Paul firmly rules out human merit, good works, or rituals as prerequisites for salvation. The same principle stands today.
When we read Romans 4:9–12, recalling the theme “Only by Grace,” we recognize the spiritual foundation the church must recover. Should we judge people by worldly measures, establish hierarchies within the church, sow division, or engage in bragging under the pretense of “doing God’s work,” we are betraying grace. Those who cling to grace can never forget they were “the worst of sinners,” so they love and accept one another, lower themselves to serve the church and the world, and continually confess gratitude and humility before God. Meditating on the “unconditional justification” Abraham received while uncircumcised fills us with freedom and thanksgiving. This is the true power of the gospel.
In closing, following Pastor David Jang’s counsel, we must be careful that costly grace does not degenerate into “cheap grace.” Cheap grace says, “Because I’m saved anyway, I can live however I please.” But costly grace stirs us to ask, “Since I’ve been loved so greatly, how can I bring joy to the Lord?” Salvation may be free to us, yet it cost Jesus dearly. The blood He shed on the cross to atone for human sin was the most precious sacrifice. When we comprehend that we have been justified freely at such a price, we cannot take it lightly or indulge in reckless living. On the contrary, we daily give thanks, allow that grace to renew us, and yearn to obey God’s will. This is how grace becomes genuine grace—indeed, the heart of Paul’s gospel in Romans.
Thus, Romans 4:9–12 underscores the teaching “Only by Grace,” which serves as the cornerstone for the church’s essence and the direction of our faith. Even now, we should stand firmly on this grace, rejecting legalism, human pride, and any kind of self-righteous boasting, magnifying God’s amazing love for sinners, and fully experiencing the mercy of God that is open both to believers and unbelievers. This grace is at the core of the gospel’s declaration: “The righteous shall live by faith” (Rom 1:17).
2. Only by Faith
We have examined how “Only by Grace” is foundational in God’s redemptive plan. Yet, remarkably, God’s grace is not merely an “objective reality” somewhere out there; it must also be personally applied to each of us in order for us to be declared righteous. The one indispensable human response or “condition” is faith. During the Reformation, this truth was famously summarized as “Sola fide” (by faith alone). According to Pastor David Jang, this is not just a historical slogan but the most urgent good news for us today.
Even in Romans 4:9–12, Paul repeatedly cites faith as the critical key to receiving righteousness: “Faith was credited to Abraham as righteousness” (Rom 4:9), “He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised” (Rom 4:11). Thus, he clearly explains how Abraham received his righteousness and how that righteousness was confirmed. The main point is indisputable: Abraham was saved because of faith; the act of circumcision followed after his faith, never constituting the condition for salvation.
Biblically, faith is far more than a nebulous assumption that “perhaps God exists.” Scriptural faith involves receiving God’s Word in one’s heart and responding in a way that truly moves one’s life. Hebrews 11:1 defines faith as “the assurance of things hoped for, the conviction of things not seen.” Although Abraham’s circumstances were completely at odds with God’s promise—he and his wife Sarah were beyond childbearing age—he accepted God’s promise without reservation (cf. Rom 4:17–22), and that was “credited to him as righteousness” (Gen 15:6). This mindset profoundly impacted his behavior. By faith, he submitted to circumcision; he left his homeland when commanded; he even prepared to offer Isaac as a burnt offering, despite its apparent irrationality. That is what active faith looks like.
Why such a strong emphasis—“Only by Faith”? It is because there is no other way to receive God’s grace personally. Efforts to keep the law or accumulate merits cannot bring us into right standing with God, as our sinful nature and limitations inevitably cause us to fail. Before God’s perfect standard, fallen humanity is inherently incapable of achieving blamelessness. Throughout history, however, people have repeatedly tried to gain acceptance by God through their own works. Israel’s story attests to this, as does church history with its recurring patterns of legalism and heterodoxy.
In reiterating this, Pastor David Jang describes faith as an open-hearted acceptance of God’s gift. Without faith, even God’s grace is not actually applied to us. This resonates with instances during Jesus’ earthly ministry when He performed miracles and said, “Your faith has healed you,” or “According to your faith be it unto you.” The healing and grace Jesus offered were available to anyone, yet those who benefitted were those who responded in faith. That faith was evident in the hearts of beggars, sick women, and social outcasts like tax collectors—even as the Pharisees and religious elites, despite their alleged mastery of the law, rejected Jesus’ grace out of their self-righteous pride.
Back in Romans 4:9–12, those who insisted on circumcision as an absolute requirement for salvation essentially believed one’s own works or rituals could be decisive. This distorted the heart of faith. Of course, circumcision, baptism, and other church sacraments are significant. However, none of these rituals possess saving power in themselves. Jesus rebuked the Pharisees, saying, “You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence” (Matt 23:25). This reprimand targeted their overemphasis on external ceremonies while neglecting the internal transformation—the devotion and piety that come from genuine faith. In the same way, Paul underscores “faith,” not circumcision, declaring that we are justified “only by faith.”
Galatians 3 clarifies the same point: having reaffirmed that Abraham was justified by faith before circumcision, Paul states, “So then, those who are of faith are blessed along with Abraham, the man of faith” (Gal 3:9). He then writes, “All who rely on works of the law are under a curse” (Gal 3:10), concluding that salvation is not through the law but through Christ. True freedom comes from “abiding in Christ” by faith (Gal 5:1). This echoes Romans 1:17, “The righteous shall live by faith.” The core of Paul’s theology is that “we are justified by faith.” During the Reformation, Martin Luther, John Calvin, and other reformers revitalized this biblical principle, “Sola fide,” in protest against the medieval Church’s reliance on indulgences, works of merit, and the veneration of saints as means of salvation.
Yet, “Only by Faith” does not deny the importance of works. James 2:17 states that “faith by itself, if it does not have works, is dead.” Genuine faith inevitably manifests in a changed life. Abraham was justified by faith, and that same faith motivated him to radically reorient his actions—receiving circumcision, even setting out to sacrifice Isaac. As Paul notes, people who are justified by faith respond in obedience out of gratitude to God. He calls it “the obedience that comes from faith” (Rom 1:5). Faith is the necessary condition for salvation, but once saved, believers naturally desire to keep God’s commandments and serve others. Pastor David Jang, in his sermons linking Romans, Galatians, and James, emphasizes that “Only by Faith” secures our salvation, yet the saved life invariably bears the fruit of good works. Works are “the natural outcome” of salvation, not “the means to obtain” it. If one confuses this order, one may veer into either legalism or, on the other extreme, antinomianism, claiming no works are necessary at all. That is why Paul cautions in Galatians 5:13, “Do not use your freedom to indulge the flesh.” We are indeed set free by faith, but that freedom must not be misunderstood as license for sinful living.
Romans 4:11–12 states that Abraham is “the father of all who believe but have not been circumcised” and also “the father of the circumcised”—he is a pattern for everyone who comes to God by faith. Through Abraham’s example, the blessing and promise he received now extend to all who exercise the same faith, whether Jew or Gentile. Consequently, the Church must not be divided by ethnicity, language, or culture; instead, we stand united as a “community of faith.” Regardless of background, the moment we trust in Jesus Christ, we inherit Abraham’s blessing and become part of God’s family.
To see how this applies in real life, consider Jesus’ words to Zacchaeus: “Zacchaeus, hurry and come down, for I must stay at your house today” (Luke 19:5). Zacchaeus was a wealthy tax collector who exploited his own people, a pariah in Jewish society. Yet Jesus approached him, and Zacchaeus opened his heart in response. He declared, “Lord, I’ll repay four times what I have extorted,” evidencing genuine transformation. Jesus then said, “Today salvation has come to this house, because he too is a son of Abraham” (Luke 19:9). Receiving Jesus in faith brought salvation, and that faith produced tangible change in his life. Zacchaeus did not first perform ritual cleansings or accumulate merit; faith in Christ was enough to save him.
“Only by Faith” might seem like a simple phrase that makes the Christian life easier. However, underpinning that statement is the profound significance of the cross. God sacrificed His Son to save us sinners—that supreme act of love and justice is the ground of faith. Thus, faith is more than intellectual assent; it is surrendering one’s entire life, declaring, “Jesus is now my Lord, and I am His servant.” Romans 10:9 says, “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved.” Calling Jesus “Lord” is a bold statement that He rules over our entire existence. Genuine faith necessarily reshapes how we live.
Pastor David Jang frequently underscores the transformative power of such faith. Faith is not merely the “entry pass” to salvation but the guiding force for the entire journey of the saved life. We constantly face decisions, trials, and conflicts, and each time we are challenged to ask, “Do I trust God? Will I follow Christ’s word?” Faith is not a one-time event but a living relationship. Abraham did not only need faith in Genesis 12 when he first set out; he needed faith at 99 when God ordered circumcision, and again when told to offer Isaac. Over these repeated experiences, Abraham’s faith matured. That is why we call him the “father of faith.”
Romans 4:12 concludes by referring to those who “follow in the footsteps of the faith that our father Abraham had before he was circumcised.” The focus is not only on the inclusion of Gentiles, but on the fact that Abraham’s example of faith is the template for all believers. Like Abraham, we must hold on to God’s promise when circumstances defy it, obey even when His commands defy logic, and continue walking in trust. Such faith is never a mere abstraction; it moves us to commit ourselves and our resources, giving us the joy of walking with God.
Hence, Paul’s teaching in Romans 4 affirms that “Only by Faith” is indeed the core of the gospel. This good news is open to every sinner, grounded in the cross and resurrection of Jesus Christ. Anyone, no matter how grave a sinner, may be justified through faith. Yet one who truly abides in faith will not use this justification as license to sin, but rather will commit to obedience and holiness, compelled by gratitude for Christ’s love and grace. This is the biblical relationship between “justification and sanctification.” Justification happens instantly and completely when we believe in Jesus—our status changes from “sinner” to “righteous.” Sanctification is the subsequent journey of becoming more like Christ. These two aspects are intrinsically linked in genuine faith.
Every spiritual revival or awakening in church history has sprung to life when this message of being “justified by faith” was proclaimed powerfully. For instance, John Wesley felt his “heart strangely warmed” while listening to a reading from Luther’s Preface to Romans, igniting the Methodist movement that renewed Britain and spread worldwide. Similarly, Martin Luther launched the Reformation after discovering the truth of Romans 1:17—“The righteous shall live by faith.” Romans is called “the heart of Scripture” precisely because it articulates the doctrine of justification by faith so clearly.
Today, various denominations and theological perspectives abound, but the principle “Only by Faith” transcends them all as a foundational gospel truth. As Pastor David Jang observes, if this principle is compromised, churches inevitably shift toward human-centered religiosity, relying on institutions, rituals, or human effort, and the light of the gospel dims. Conversely, if faith is misunderstood, people may conclude, “Since faith alone saves, I can do whatever I want.” But Scripture commands, “Love the Lord your God with all your heart and with all your soul and with all your might” (Deut 6:5; Matt 22:37). True faith reveals itself in wholehearted devotion and love.
Thus, Romans 4:9–12 conveys a plain message: our salvation is provided only by grace, and the way it becomes ours is only by faith. Human works or merits do not factor in. We receive salvation by wholeheartedly trusting God’s promise to forgive us, even though we are undeserving sinners. Circumcision or uncircumcision, law-keeping or not—Paul sets those issues aside. In Christ, there is no longer Jew or Gentile. If we cannot be justified by our deeds, what remains is simply grace and faith.
In day-to-day life, we each encounter moments that test our faith—financial hardship, sickness, shattered relationships, lost dreams. Each trial prompts the question, “Do I truly believe in God?” Faith is the posture of looking to God rather than being overwhelmed by the magnitude of our problems. It is the certainty that “God is good and upholds me in every circumstance.” Abraham, at a hundred years old, received Isaac, and then willingly presented Isaac as a sacrifice because he was sure “the One who promised is faithful” (cf. Heb 11:11). Faith serves as our compass in every stage of life.
Ultimately, Romans 4:9–12 declares to us today, “Salvation comes only by grace, and the only way to make that grace your own is by faith.” As Pastor David Jang frequently reiterates, this is not an outdated doctrine or abstract theology but the most practical and vital truth that can transform our lives. When a church lapses into legalism or worldly thinking, it is a sign that it has lost sight of the gospel’s truth and has forsaken grace and faith. Yet once we grasp grace and faith anew, true revival ensues. Believers are liberated from sin and despair, empowered to live new lives in Christ.
In summary, Paul uses Abraham’s experience—how he was justified and how circumcision related to it—to proclaim that the essence of salvation is “grace and faith.” As Christians, we must commit our very selves to that declaration. Just as circumcision could not be the basis of Abraham’s salvation, today church service, offerings, Bible reading, or pious acts cannot earn our salvation. “God’s grace” is our foundation, and “our faith” is the hand that takes hold of that grace. When faith is firmly rooted, good works and a witness to Christ will naturally follow.
This is the heart of the Christian gospel, the key message of Romans 4, and a teaching repeated throughout church history. Through the exposition of Romans 4:9–12, we realize that “Only by Grace” and “Only by Faith” are inseparably bonded. If we neglect either one, the gospel loses its power. Ignoring “Only by Grace” allows human merits and boasting to creep in; ignoring “Only by Faith” prevents even the greatest grace from being practically effective in our lives. The two truths must be held tightly together. When the church stands on that foundation, we join Abraham’s faith, share in his blessings, and truly live as God’s children—lives overflowing with gratitude and joy, bearing the fruit of righteousness, and shining Christ’s light in the world. So when Paul asks, “Is this blessedness only for the circumcised, or also for the uncircumcised?” (Rom 4:9), the gospel’s ultimate answer is, “It is open to all, and the way is only by faith.” In that openness, the church ceases to be an exclusive religion and becomes God’s channel of salvation for every person, fulfilling its mission to transform the world. This is the powerful message of Romans and the reason Pastor David Jang, along with countless other preachers, continues to proclaim “Only by Grace, Only by Faith.”
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