4 Now G1161 to him that worketh G2038 is G3049 the reward G3408 not G3756 reckoned G3049 of G2596 grace, G5485 but G235 of G2596 debt. G3783
And G1161 if G1487 by grace, G5485 then is it no more G2089 G3765 of G1537 works: G2041 otherwise G1893 grace G5485 is G1096 no more G2089 G3765 grace. G5485 But G1161 if G1487 it be of G1537 works, G2041 then is it G2076 no more G2089 G3765 grace: G5485 otherwise G1893 work G2041 is G2076 no more G2089 G3765 work. G2041
For G1063 the kingdom G932 of heaven G3772 is G2076 like G3664 unto a man G444 that is an householder, G3617 which G3748 went out G1831 early in the morning G260 G4404 to hire G3409 labourers G2040 into G1519 his G846 vineyard. G290 And G1161 when he had agreed G4856 with G3326 the labourers G2040 for G1537 a penny G1220 a day, G2250 he sent G649 them G846 into G1519 his G846 vineyard. G290 And G2532 he went out G1831 about G4012 the third G5154 hour, G5610 and saw G1492 others G243 standing G2476 idle G692 in G1722 the marketplace, G58 And said G2036 unto them; G2548 Go G5217 ye G5210 also G2532 into G1519 the vineyard, G290 and G2532 whatsoever G3739 G1437 is G5600 right G1342 I will give G1325 you. G5213 And G1161 they went their way. G565 Again G3825 he went out G1831 about G4012 the sixth G1623 and G2532 ninth G1766 hour, G5610 and did G4160 likewise. G5615 And G1161 about G4012 the eleventh G1734 hour G5610 he went out, G1831 and found G2147 others G243 standing G2476 idle, G692 and G2532 saith G3004 unto them, G846 Why G5101 stand ye G2476 here G5602 all G3650 the day G2250 idle? G692 They say G3004 unto him, G846 Because G3754 no man G3762 hath hired G3409 us. G2248 He saith G3004 unto them, G846 Go G5217 ye G5210 also G2532 into G1519 the vineyard; G290 and G2532 whatsoever G3739 G1437 is G5600 right, G1342 that shall ye receive. G2983 So G1161 when even G3798 was come, G1096 the lord G2962 of the vineyard G290 saith G3004 unto his G846 steward, G2012 Call G2564 the labourers, G2040 and G2532 give G591 them G846 their hire, G3408 beginning G756 from G575 the last G2078 unto G2193 the first. G4413 And G2532 when they came G2064 that were hired about G4012 the eleventh G1734 hour, G5610 they received G2983 every man G303 a penny. G1220 But G1161 when the first G4413 came, G2064 they supposed G3543 that G3754 they should have received G2983 more; G4119 and G2532 they likewise G2532 received G2983 every man G846 G303 a penny. G1220 And G1161 when they had received G2983 it, they murmured G1111 against G2596 the goodman of the house, G3617 G3754 Saying, G3004 These G3778 last G2078 have wrought G4160 but one G3391 hour, G5610 and G2532 thou hast made G4160 them G846 equal G2470 unto us, G2254 which G3588 have borne G941 the burden G922 and G2532 heat G2742 of the day. G2250 But G1161 he answered G611 one G1520 of them, G846 and said, G2036 Friend, G2083 I do G91 thee G4571 no G3756 wrong: G91 didst G4856 not G3780 thou agree G4856 with me G3427 for a penny? G1220 Take G142 that thine G4674 is, and G2532 go thy way: G5217 G1161 I will G2309 give G1325 unto this G5129 last, G2078 even G2532 as G5613 unto thee. G4671 G2228 Is it not G3756 lawful G1832 for me G3427 to do G4160 what G3739 I will G2309 with G1722 mine own? G1699 G1487 Is G2076 thine G4675 eye G3788 evil, G4190 because G3754 I G1473 am G1510 good? G18 So G3779 the last G2078 shall be G2071 first, G4413 and G2532 the first G4413 last: G2078 for G1063 many G4183 be G1526 called, G2822 but G1161 few G3641 chosen. G1588
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 4
Commentary on Romans 4 Matthew Henry Commentary
Chapter 4
The great gospel doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses' chair, that it would hardly go down with them; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it. He had before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon is that of Abraham, whom he chooses to mention because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abraham's seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus: "All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified;' for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, not only à pari-from an equal case, as they say, but à fortiori-from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works, how much less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works? And it proves likewise, ex abundanti-the more abundantly, as some observe, that we are not justified, no not by those good works which flow from faith, as the matter of our righteousness; for such were Abraham's works, and are we better than he? The whole chapter is taken up with his discourse upon this instance, and there is this in it, which hath a particular reference to the close of the foregoing chapter, where he has asserted that, in the business of justification, Jews and Gentiles stand upon the same level. Now in this chapter, with a great deal of cogency of argument,
And, if he had now been in the school of Tyrannus, he could not have disputed more argumentatively.
Rom 4:1-8
Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges they enjoyed, and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews: Abraham our father. Now surely his prerogative must needs be as great as theirs who claim it as his seed according to the flesh. Now what has he found? All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God; and thus Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of great price. What has he found, kata sarka-as pertaining to the flesh, that is, by circumcision and his external privileges and performances? These the apostle calls flesh, Phil. 3:3. Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God's acceptance? No, by no means, which he proves by several arguments.
Rom 4:9-17
St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.
Rom 4:17-22
Having observed when Abraham was justified by faith, and why, for the honour of Abraham and for example to us who call him father, the apostle here describes and commends the faith of Abraham, where observe,
Rom 4:23-25
In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, v. 11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The accounts we have of the Old-Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (1 Co. 10:11) for our learning, ch. 15:4. And this particularly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation,-for us also, that are man and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ,-for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, to-day, and for ever. His application of it is but short. Only we may observe,