2 For G1063 if G1487 Abraham G11 were justified G1344 by G1537 works, G2041 he hath G2192 whereof to glory; G2745 but G235 not G3756 before G4314 God. G2316
For G1063 neither G3761 they themselves G846 who are circumcised G4059 keep G5442 the law; G3551 but G235 desire G2309 to have G4059 you G5209 circumcised, G4059 that G2443 they may glory G2744 in G1722 your G5212 flesh. G4561 But G1161 God forbid G3361 G1096 that I G1698 should glory, G2744 save G1508 in G1722 the cross G4716 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 by G1223 whom G3739 the world G2889 is crucified G4717 unto me, G1698 and I G2504 unto the world. G2889
It is G4851 not G3756 expedient G4851 for me G3427 doubtless G1211 to glory. G2744 G1063 I will come G2064 to G1519 visions G3701 and G2532 revelations G602 of the Lord. G2962 I knew G1492 a man G444 in G1722 Christ G5547 above G4253 fourteen G1180 years G2094 ago, G4253 (whether G1535 in G1722 the body, G4983 I cannot G3756 tell; G1492 or whether G1535 out G1622 of the body, G4983 I cannot G3756 tell: G1492 God G2316 knoweth;) G1492 such an one G5108 caught up G726 to G2193 the third G5154 heaven. G3772 And G2532 I knew G1492 such G5108 a man, G444 (whether G1535 in G1722 the body, G4983 or G1535 out G1622 of the body, G4983 I cannot G3756 tell: G1492 God G2316 knoweth;) G1492 How that G3754 he was caught up G726 into G1519 paradise, G3857 and G2532 heard G191 unspeakable G731 words, G4487 which G3739 it is G1832 not G3756 lawful G1832 for a man G444 to utter. G2980 Of G5228 such an one G5108 will I glory: G2744 yet G1161 of G5228 myself G1683 I will G2744 not G3756 glory, G2744 but G1508 in G1722 mine G3450 infirmities. G769 For G1063 though G1437 I would desire G2309 to glory, G2744 I shall G2071 not G3756 be G2071 a fool; G878 for G1063 I will say G2046 the truth: G225 but G1161 now I forbear, G5339 lest G3361 any man G5100 should think G3049 of G1519 me G1691 above G5228 that which G3739 he seeth G991 me G3165 to be, or G2228 that he heareth G191 of G5100 G1537 me. G1700 And G2532 lest G3363 I should be exalted above measure G5229 through the abundance G5236 of the revelations, G602 there was given G1325 to me G3427 a thorn G4647 in the flesh, G4561 the messenger G32 of Satan G4566 to G2443 buffet G2852 me, G3165 lest G3363 I should be exalted above measure. G5229 For G5228 this thing G5127 I besought G3870 the Lord G2962 thrice, G5151 that G2443 it might depart G868 from G575 me. G1700 And G2532 he said G2046 unto me, G3427 My G3450 grace G5485 is sufficient G714 for thee: G4671 for G1063 my G3450 strength G1411 is made perfect G5048 in G1722 weakness. G769 Most gladly G2236 therefore G3767 will I G2744 rather G3123 glory G2744 in G1722 my G3450 infirmities, G769 that G2443 the power G1411 of Christ G5547 may rest G1981 upon G1909 me. G1691
Therefore G1360 by G1537 the deeds G2041 of the law G3551 there shall G1344 no G3956 G3756 flesh G4561 be justified G1344 in his G846 sight: G1799 for G1063 by G1223 the law G3551 is the knowledge G1922 of sin. G266 But G1161 now G3570 the righteousness G1343 of God G2316 without G5565 the law G3551 is manifested, G5319 being witnessed G3140 by G5259 the law G3551 and G2532 the prophets; G4396 Even G1161 the righteousness G1343 of God G2316 which is by G1223 faith G4102 of Jesus G2424 Christ G5547 unto G1519 all G3956 and G2532 upon G1909 all G3956 them that believe: G4100 for G1063 there is G2076 no G3756 difference: G1293 For G1063 all G3956 have sinned, G264 and G2532 come short G5302 of the glory G1391 of God; G2316 Being justified G1344 freely G1432 by his G846 grace G5485 through G1223 the redemption G629 that is in G1722 Christ G5547 Jesus: G2424 Whom G3739 God G2316 hath set forth G4388 to be a propitiation G2435 through G1223 faith G4102 in G1722 his G846 blood, G129 to G1519 declare G1732 his G846 righteousness G1343 for G1223 the remission G3929 of sins G265 that are past, G4266 through G1722 the forbearance G463 of God; G2316 To G4314 declare, G1732 I say, at G1722 this G3568 time G2540 his G846 righteousness: G1343 that G1519 he might be G1511 just, G1342 and G2532 the justifier G1344 of him G846 which believeth G4102 in G1537 Jesus. G2424 Where G4226 is boasting G2746 then? G3767 It is excluded. G1576 By G1223 what G4169 law? G3551 of works? G2041 Nay: G3780 but G235 by G1223 the law G3551 of faith. G4102 Therefore G3767 we conclude G3049 that a man G444 is justified G1344 by faith G4102 without G5565 the deeds G2041 of the law. G3551
Thus saith H559 the LORD, H3068 Let not the wise H2450 man glory H1984 in his wisdom, H2451 neither let the mighty H1368 man glory H1984 in his might, H1369 let not the rich H6223 man glory H1984 in his riches: H6239 But let him that glorieth H1984 glory H1984 in this, that he understandeth H7919 and knoweth H3045 me, that I am the LORD H3068 which exercise H6213 lovingkindness, H2617 judgment, H4941 and righteousness, H6666 in the earth: H776 for in these things I delight, H2654 saith H5002 the LORD. H3068
Then Abimelech H40 called H7121 Abraham, H85 and said H559 unto him, What hast thou done H6213 unto us? and what have I offended H2398 thee, that thou hast brought H935 on me and on my kingdom H4467 a great H1419 sin? H2401 thou hast done H6213 deeds H4639 unto me that ought not to be done. H6213 And Abimelech H40 said H559 unto Abraham, H85 What H4100 sawest thou, H7200 that thou hast done H6213 this thing? H1697 And Abraham H85 said, H559 Because I thought, H559 Surely H7535 the fear H3374 of God H430 is not in this place; H4725 and they will slay me H2026 for my wife's H802 sake. H1697 And yet indeed H546 she is my sister; H269 she is the daughter H1323 of my father, H1 but not the daughter H1323 of my mother; H517 and she became my wife. H802 And it came to pass, when God H430 caused me to wander H8582 from my father's H1 house, H1004 that I said H559 unto her, This is thy kindness H2617 which thou shalt shew H6213 unto me; at every place H4725 whither we shall come, H935 say H559 of me, He is my brother. H251
Therefore it shall come to pass, when the Egyptians H4713 shall see H7200 thee, that they shall say, H559 This is his wife: H802 and they will kill H2026 me, but they will save thee alive. H2421 Say, H559 I pray thee, H4994 thou art my sister: H269 that H4616 it may be well H3190 with me for thy sake; and my soul H5315 shall live H2421 because of thee. H1558
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Romans 4
Commentary on Romans 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.
First: Abraham was justified by faith.
1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?—that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."
2. For if Abraham were justified by works, he hath whereof to glory; but not before God—"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.
3. For what saith the, Scripture? Abraham believed God, and it—his faith.
was counted to him for righteousness—(Ge 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification—and even in Ro 4:4, 5. The meaning, therefore, cannot possibly be that the mere act of believing—which is as much a work as any other piece of commanded duty (Joh 6:29; 1Jo 3:23)—was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.
4, 5. 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.
5. But to him that worketh not—who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.
but believeth on him that justifieth the ungodly—casts himself upon the mercy of Him that justifieth those who deserve only condemnation.
his faith, &c.—(See on Ro 4:3).
Second: David sings of the same justification.
6-8. David also describeth—"speaketh," "pronounceth."
the blessedness of the man unto whom the Lord imputeth righteousness without works—whom, though void of all good works, He, nevertheless, regards and treats as righteous.
7, 8. Saying, Blessed, &c.—(Ps 32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.
9-12. Cometh this blessedness then, &c.—that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer—the model man of justification by faith—after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."
13-15. For the promise, &c.—This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
that he should be the heir of the world—or, that "all the families of the earth should be blessed in him."
was not to Abraham or to his seed through the law—in virtue of obedience to the law.
but through the righteousness of faith—in virtue of his simple faith in the divine promises.
14. For if they which are of the law be heirs—If the blessing is to be earned by obedience to the law.
faith is made void—the whole divine method is subverted.
15. Because the law worketh wrath—has nothing to give to those who break is but condemnation and vengeance.
for where there is no law, there is no transgression—It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.
16, 17. Therefore, &c.—A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith—whether of his natural seed or no—may be assured of the like justification with the parent believer."
17. As it is written, &c.—(Ge 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.
before—that is, "in the reckoning of."
him whom he believed—that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."
even God, quickeneth the dead—The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.
18-22. Who against hope—when no ground for hope appeared.
believed in hope—that is, cherished the believing expectation.
that he might become the father of many nations, according to that which was spoken, So shall thy seed be—that is, Such "as the stars of heaven," Ge 15:5.
19. he considered not, &c.—paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.
20. He staggered—hesitated
not … but was strong in faith, giving glory to God—as able to make good His own word in spite of all obstacles.
21. And being fully persuaded, &c.—that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.
22. And therefore it was imputed, &c.—"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."
23-25. Now, &c.—Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead—in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.
25. Who was delivered for—"on account of."
our offences—that is, in order to expiate them by His blood.
and raised again for—"on account of," that is, in order to.
our justification—As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.
Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (Ro 4:2; and see on Ro 3:21-26, Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New (Ro 4:3, &c., and see on Ro 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Ro 4:4, 5; and see on Ro 11:6). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"—that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Ro 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Ac 7:2 (Ro 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Ro 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Ro 4:23, 24; and compare Ro 15:4). (8) Justification, in this argument, cannot be taken—as Romanists and other errorists insist—to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter—and nearly all its more important clauses, expressions, and words—would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change—a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.