Romans Chapter 4

Abraham's Justification by Faith

(Genesis 15:1-7; Galatians 3:1-9; Hebrews 11:8-19; James 2:14-26)

1What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2For if Abraham were justified by works, he hath whereof to glory; but not before God. 3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8Blessed is the man to whom the Lord will not impute sin.

9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

Abraham Receives the Promise

(Genesis 15:8-21; Numbers 34:1-15)

13For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15Because the law worketh wrath: for where no law is, there is no transgression.

16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be. 19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21And being fully persuaded that, what he had promised, he was able also to perform. 22And therefore it was imputed to him for righteousness. 23Now it was not written for his sake alone, that it was imputed to him; 24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25Who was delivered for our offences, and was raised again for our justification.

King James Bible

Text courtesy of BibleProtector.com.

Abraham Justified by Faith
(Genesis 15:1–7; Psalm 32:1–11; Hebrews 11:8–19)

1 What then will we say that Abraham, our forefather, has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not toward God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” 4 Now to him who works, the reward is not counted as grace, but as something owed. 5 But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 6 Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,

7 “Blessed are they whose iniquities are forgiven, whose sins are covered.

8 Blessed is the man whom the Lord will by no means charge with sin.”

9 Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them. 12 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.

Abraham Receives the Promise
(Genesis 15:8–21)

13 For the promise to Abraham and to his seed that he should be heir of the world wasn’t through the law, but through the righteousness of faith. 14 For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. 15 For the law works wrath, for where there is no law, neither is there disobedience.

16 For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 17 As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 18 Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, “So will your seed be.” 19 Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb. 20 Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God, 21 and being fully assured that what he had promised, he was also able to perform. 22 Therefore it also was “reckoned to him for righteousness.” 23 Now it was not written that it was accounted to him for his sake alone, 24 but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, 25 who was delivered up for our trespasses, and was raised for our justification.

Abraham Justified by Faith
(Genesis 15:1–7; Psalm 32:1–11; Hebrews 11:8–19)

1 What then shall we say that Abraham, our forefather, has discovered? 2 If Abraham was indeed justified by works, he had something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” a

4 Now the wages of the worker are not credited as a gift, but as an obligation. 5 However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness. 6 And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:

7 “Blessed are they whose lawless acts are forgiven,

whose sins are covered.

8 Blessed is the man

whose sin the Lord will never count against him.” b

9 Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 In what context was it credited? Was it after his circumcision, or before? It was not after, but before. c

11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them. 12 And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

Abraham Receives the Promise
(Genesis 15:8–21)

13 For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. 14 For if those who live by the law are heirs, faith is useless and the promise is worthless, 15 because the law brings wrath. And where there is no law, there is no transgression.

16 Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.” d He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.

18 Against all hope, Abraham in hope believed and so became the father of many nations, just as he had been told, “So shall your offspring be.” e 19 Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb. 20 Yet he did not waver through disbelief in the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God was able to do what He had promised. 22 This is why “it was credited to him as righteousness.” f

23 Now the words “it was credited to him” were written not only for Abraham, 24 but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our trespasses and was raised to life for our justification.

Footnotes:

3 a Genesis 15:6
8 b Psalm 32:1–2 (see also LXX)
10 c Literally How then was it reckoned—being in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
17 d Genesis 17:5
18 e Genesis 15:5
22 f Genesis 15:6

Abraham's Justification by Faith

(Genesis 15:1-7; Galatians 3:1-9; Hebrews 11:8-19; James 2:14-26)

1What, then, shall we say Abraham our father, to have found, according to flesh? 2for if Abraham by works was declared righteous, he hath to boast -- but not before God; 3for what doth the writing say? 'And Abraham did believe God, and it was reckoned to him -- to righteousness;' 4and to him who is working, the reward is not reckoned of grace, but of debt; 5and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness: 6even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:

7'Happy they whose lawless acts were forgiven, and whose sins were covered;

8happy the man to whom the Lord may not reckon sin.'

9Is this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness? 10how then was it reckoned? he being in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision; 11and a sign he did receive of circumcision, a seal of the righteousness of the faith in the uncircumcision, for his being father of all those believing through uncircumcision, for the righteousness also being reckoned to them, 12and father of circumcision to those not of circumcision only, but who also walk in the steps of the faith, that is in the uncircumcision of our father Abraham.

Abraham Receives the Promise

(Genesis 15:8-21; Numbers 34:1-15)

13For not through law is the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith; 14for if they who are of law are heirs, the faith hath been made void, and the promise hath been made useless; 15for the law doth work wrath; for where law is not, neither is transgression.

16Because of this it is of faith, that it may be according to grace, for the promise being sure to all the seed, not to that which is of the law only, but also to that which is of the faith of Abraham, 17who is father of us all (according as it hath been written -- 'A father of many nations I have set thee,') before Him whom he did believe -- God, who is quickening the dead, and is calling the things that be not as being. 18Who, against hope in hope did believe, for his becoming father of many nations according to that spoken: 'So shall thy seed be;' 19and not having been weak in the faith, he did not consider his own body, already become dead, (being about a hundred years old,) and the deadness of Sarah's womb, 20and at the promise of God did not stagger in unbelief, but was strengthened in faith, having given glory to God, 21and having been fully persuaded that what He hath promised He is able also to do: 22wherefore also it was reckoned to him to righteousness. 23And it was not written on his account alone, that it was reckoned to him, 24but also on ours, to whom it is about to be reckoned -- to us believing on Him who did raise up Jesus our Lord out of the dead, 25who was delivered up because of our offences, and was raised up because of our being declared righteous.

Justification by Faith

¹ What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? ² If, in fact, Abraham was justified by works, he had something to boast about—but not before God. ³ What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”*

The Nature of Faith

⁴ Now to the one who works, wages are not credited as a gift but as an obligation. ⁵ However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. ⁶ David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from the works: ⁷ “Blessed are those whose transgressions are forgiven, whose sins are covered. ⁸ Blessed is the one whose sin the Lord will never count against them.”*

The Promise Granted Through Faith

⁹ Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. ¹⁰ Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! ¹¹ And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. ¹² And he is also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

The Law and the Promise

¹³ It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. ¹⁴ For if those who depend on the law are heirs, faith means nothing and the promise is worthless, ¹⁵ because the law brings wrath. And where there is no law there is no transgression.

Abraham’s Faith and Ours

¹⁶ Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. ¹⁷ As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not. ¹⁸ Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him: “So shall your offspring be.”*

The Strength of Faith

¹⁹ Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. ²⁰ Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, ²¹ being fully persuaded that God had power to do what He had promised. ²² This is why “it was credited to him as righteousness.”*

Righteousness for All Believers

²³ The words “it was credited to him” were written not for him alone, ²⁴ but also for us, to whom God will credit righteousness—for us who believe in Him who raised Jesus our Lord from the dead. ²⁵ He was delivered over to death for our sins and was raised to life for our justification.

Footnotes:

4:2: This verse emphasizes that justification cannot be earned through works; it is a divine gift.

4:3: Paul cites Genesis to illustrate the principle of faith being the basis for righteousness.

4:6-8: Here, David’s acknowledgment of God’s mercy reinforces the concept of grace in forgiveness.

4:11: The significance of circumcision as a sign highlights the importance of faith over ritual.

4:16: The promise to Abraham emphasizes God’s grace and the universal reach of salvation.

4:19-20: Abraham’s unwavering faith serves as a model for believers today, illustrating trust in God’s promises.

4:25: This encapsulates the core of the Gospel—Christ’s death and resurrection as the foundation of our justification.

The F.O.G Commentary:

1What is the meaning of Romans 4?

1.1Introduction to Romans 4

1.2Context of Romans 4

1.3Ancient Key Word Study

1.4Compare & Contrast

1.5Romans 4 Unique Insights

1.6Romans 4 Connections to Yeshua

1.7Romans 4 Scriptural Echoes

1.8Romans 4 Devotional

1.9Did You Know

What is the meaning of Romans 4?

Introduction to Romans 4

Romans 4 stands as a masterful exposition of justification by faith, using Abraham – the father of the Jewish nation – as the quintessential example. The apostle Paul strategically chooses Abraham to demonstrate that salvation has always been by faith, even before the giving of the Law at Mount Sinai. This chapter serves as a bridge between Jewish and Gentile believers, showing that they share the same spiritual heritage through faith.

The significance of this chapter cannot be overstated – it dismantles the misconception that righteousness comes through works while establishing the universal principle of justification by faith that transcends both time and ethnicity. By examining Abraham’s life, Paul reveals that the patriarch was justified before his circumcision, making him the spiritual father of all believers, whether Jewish or Gentile.

Context of Romans 4

Within the book of Romans, chapter 4 follows Paul’s comprehensive explanation of universal sin (Romans 1-3) and his declaration that righteousness comes through faith in the Messiah Yeshua (Jesus). This chapter serves as a historical proof of his argument, demonstrating that this principle of justification by faith was not a new concept but God’s method of salvation throughout history.

The broader context shows Paul addressing both Jewish and Gentile believers in Rome, carefully crafting his argument to unite these potentially divided groups. He uses Abraham, a figure revered by Jews and respected by God-fearing Gentiles, to show that faith has always been the foundation of a right relationship with God. This chapter bridges the gap between Old Testament promise and New Testament fulfillment, showing the continuity of God’s redemptive plan.

This theological exposition fits perfectly within the larger narrative of Scripture, connecting the Abrahamic covenant (Genesis 15:6) with its ultimate fulfillment in the Messiah. It demonstrates how the entire Biblical narrative points to salvation by faith, from the patriarchs through the prophets and ultimately to its completion in Yeshua.

Ancient Key Word Study

λογίζομαι (logizomai) – This accounting term appears 11 times in the chapter, meaning “to credit” or “to reckon.” Its repeated use emphasizes the legal and financial nature of justification – God literally “credits” righteousness to our spiritual account through faith. The word carries the weight of a divine transaction where our debt of sin is cleared and replaced with Christ’s righteousness.
πίστις (pistis) – Appearing frequently throughout the chapter, this word for “faith” encompasses more than mere mental assent. In the context of Abraham’s example, it represents complete trust and reliance on God’s promises, even when circumstances seem impossible. The word carries the connotation of faithfulness and steadfast confidence.
δικαιοσύνη (dikaiosyne) – Translated as “righteousness,” this term represents both legal standing and moral character. In this chapter, it primarily refers to the righteous status granted to believers through faith, emphasizing that this righteousness is received rather than achieved.
περιτομή (peritome) – The word for “circumcision” serves as a crucial pivot point in Paul’s argument. He uses it to demonstrate that Abraham was declared righteous before receiving this covenant sign, proving that justification comes through faith alone.
χάρις (charis) – “Grace” appears as the foundational concept behind justification by faith. It emphasizes that God’s favor is unmerited and freely given, contrasting with any system of works-based righteousness.
ἐπαγγελία (epangelia) – The word for “promise” is central to Paul’s argument, connecting Abraham’s faith in God’s promises to the believer’s faith in the Messiah. It emphasizes the reliability and certainty of God’s word.
νεκρός (nekros) – Used to describe both Abraham’s “dead” body and Sarah’s “dead” womb, this word dramatically illustrates the power of faith to trust God even in impossible situations.
δύναμις (dynamis) – Though not frequently used, this word for “power” underlies the entire narrative, pointing to God’s ability to fulfill His promises despite human impossibility.
μισθός (misthos) – Translated as “wages,” this term helps Paul contrast works-based righteousness (which earns wages) with faith-based righteousness (which receives a gift).

Compare & Contrast

Verse 1: Paul’s choice of “προπάτορα” (forefather) rather than just “πατέρα” (father) is significant. The compound word emphasizes Abraham’s role as the original patriarch, strengthening Paul’s argument about the foundational nature of justification by faith.
Verse 3: The quote “ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ” (Abraham believed God) deliberately maintains the same word order as the Septuagint translation of Genesis 15:6, emphasizing the historical continuity of faith-based righteousness.
Verse 5: The phrase “τὸν δικαιοῦντα τὸν ἀσεβῆ” (who justifies the ungodly) creates a deliberate paradox. Paul could have used milder language but chose to emphasize the radical nature of God’s grace.
Verse 11: The term “σφραγῖδα” (seal) rather than “σημεῖον” (sign) for circumcision emphasizes its role as a divine authentication rather than merely a physical mark.
Verse 13: The phrase “κληρονόμον εἶναι κόσμου” (heir of the world) expands the original land promise to its ultimate fulfillment, showing Paul’s broader understanding of the Abrahamic covenant.
Verse 17: The description of God as one “who gives life to the dead and calls into existence the things that do not exist” uses creation language to connect Abraham’s faith to the broader biblical narrative.
Verse 19: The phrase “μὴ ἀσθενήσας τῇ πίστει” (not weakening in faith) uses a medical term for weakness, creating a vivid image of faith’s vitality despite physical decline.
Verse 20: The word “πληροφορηθεὶς” (fully convinced) is a compound word suggesting a complete carrying of confidence, emphasizing the totality of Abraham’s faith.

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Romans 4 Unique Insights

The chapter contains several profound rabbinical insights that deepen our understanding. The ancient rabbis had a tradition called “Zechut Avot” (the merit of the fathers), which taught that Abraham’s righteousness could be credited to his descendants. Paul transforms this concept by showing that Abraham’s true children are those who share his faith, not merely his DNA.

A fascinating historical detail emerges from the Jewish practice of proselyte baptism. When Gentiles converted to Judaism, they were considered “newborn babies” – their past was completely erased. Paul uses this cultural understanding to explain how God credits righteousness to believers, completely erasing their sinful past. The rabbinical concept of “measure for measure” (middah k’neged middah) is also evident in how Paul describes the “crediting” of righteousness – just as Abraham believed God could bring life from his “dead” body, we believe God raised Yeshua from the dead.

The early church fathers, particularly Origin and Augustine, noted the significance of Paul’s argument about circumcision. They saw in it a prototype of all sacramental theology – the sign follows and seals the reality but does not create it. This understanding profoundly influenced Christian theology regarding baptism and other religious rites.

The chapter also contains what scholars call a “kal v’chomer” argument (from lesser to greater). If Abraham could believe God’s promise about a son when both he and Sarah were physically incapable of producing one, how much more should we believe in the resurrection of Yeshua, which has already been accomplished?

Romans 4 Connections to Yeshua

The parallels between Abraham’s faith and Christian faith in Yeshua are striking and intentional. Just as Abraham believed God could bring life from death (his and Sarah’s aged bodies), Christians believe God raised Yeshua from the dead. The impossibility of both situations highlights the supernatural nature of faith and salvation.

This chapter reveals Yeshua as the ultimate fulfillment of the Abrahamic covenant. Through Him, Abraham truly becomes “the father of many nations,” as Gentiles are grafted into God’s family through faith. The promise that Abraham would be “heir of the world” finds its completion in Yeshua, who inherits all things and shares that inheritance with those who believe (Hebrews 1:2). The chapter demonstrates how Yeshua’s work of justification was always God’s plan, prefigured in Abraham’s life and now fully revealed in the Gospel.

Romans 4 Scriptural Echoes

The chapter resonates deeply with Genesis 15, where יהוה (Yahweh) makes His covenant with Abraham. Paul’s argument also connects with Genesis 17 (the institution of circumcision) and Genesis 22 (the binding of Isaac), showing how Abraham’s faith developed and was tested.

The prophet Habakkuk’s declaration that “the righteous shall live by faith” (Habakkuk 2:4) finds its full explanation in this chapter. The Psalms also echo throughout, particularly Psalm 32, which Paul quotes to show that David understood justification by faith.

The theme of resurrection hope connects this chapter with Ezekiel 37 (the valley of dry bones) and Isaiah 26:19 (the promise of resurrection). The concept of God bringing life from death becomes a central motif in understanding both Abraham’s faith and our own.

Romans 4 Devotional

This chapter challenges us to examine the nature of our faith. Are we, like Abraham, willing to believe God even when circumstances seem impossible? The text invites us to trust in God’s promises despite what our physical eyes might see, remembering that the same God who credited righteousness to Abraham credits it to us through faith in Yeshua.

Consider how Abraham “grew strong in his faith as he gave glory to God” (Romans 4:20). This suggests that worship and thanksgiving strengthen our faith. When facing impossible situations, we can follow Abraham’s example by focusing on God’s power and faithfulness rather than our limitations.

The chapter also reminds us that our standing with God is not based on our performance but on His promise. This truth should free us from the crushing weight of trying to earn God’s favor and release us into the joy of living by faith. Let this transform how you approach both success and failure in your spiritual journey.

Did You Know

The Greek word λογίζομαι (logizomai), used repeatedly in this chapter, was a technical term in ancient business and banking, referring to the transfer of funds between accounts. This gives us a vivid picture of how God “credits” righteousness to believers.
In Jewish tradition, Abraham was considered to have kept the entire Torah before it was given, making Paul’s argument about his justification by faith particularly powerful to his Jewish audience.
The phrase “heir of the world” in verse 13 reflects an ancient Jewish understanding that the land promise to Abraham would ultimately encompass the entire renewed earth in the messianic age.
The description of Abraham’s faith in verse 19 uses medical terminology that would have been familiar to Luke, Paul’s traveling companion and a physician.
The concept of “not weakening in faith” (verse 19) uses a Greek word that literally means “not becoming sick,” creating a powerful metaphor about spiritual health.
Ancient Jewish commentary (midrash) calculated that Abraham was tested ten times, with the promise of a son being one of the most significant tests.
The phrase “gave glory to God” in verse 20 uses temple worship language, suggesting that faith itself is an act of worship.
In rabbinical literature, Abraham was often depicted as the first to recognize the one true God in a world of idolatry, making him the perfect example of faith.
The combination of “grace” and “promise” in this chapter reflects legal terminology from Greco-Roman adoption practices.
The description of God as one who “calls into existence the things that do not exist” uses language reminiscent of Greek philosophical discussions about creation, making it relevant to Paul’s Gentile audience.

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Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. What is the F.O.G?

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