Romans 4:1

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."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

ROMANS Chapter 4

Verse 1. The main object of this chapter is to show that the doctrine of justification by faith, which the apostle was defending, was found in the Old Testament. The argument is to be regarded as addressed particularly to a Jew, to show him that no new doctrine was advanced. The argument is derived, first, from the fact that Abraham was so justified, (Rom 4:1-5) secondly, from the fact that the same thing is declared by David, (Rom 4:6-8.)

A question might still be asked, whether this justification was not in consequence of their being circumcised, and thus grew out of conformity to the law? To answer this, the apostle shows (Rom 4:9-12) that Abraham was justified by faith before he was circumcised; and that even his circumcision was in consequence of his being justified by faith, and a public seal or attestation of that fact.

Still further, the apostle shows that if men were to be justified by works, faith would be of no use; and the promises of God would have no effect. The law works wrath, (Rom 4:13,14) but the conferring of the favour by faith is demonstration of the highest favour of God, (Rom 4:16.) Abraham, moreover, had evinced a strong faith; he had shown what it was; he was an example to all who should follow. And he had thus shown that as he was justified before circumcision, and before the giving of the law, so the same thing might occur in regard to those who had never been circumcised. In chapters 2 and 3 the apostle had shown that all had failed of keeping the law, and that there was no other way of justification but by faith. To the salvation of the heathen, the Jew would have strong objections. He supposed that none could be saved but those who had been circumcised, and who were Jews. This objection the apostle meets in this chapter, by showing that Abraham was justified in the very way in which he maintained the heathen might be; that Abraham was justified by faith without being circumcised. If the father of the faithful, the ancestor on whom the Jews so much prided themselves, was thus justified, then Paul was advancing no new doctrine in maintaining that the same thing might occur now. He was keeping strictly within the spirit of their religion in maintaining that the Gentile world might also be justified by faith. This is the outline of the reasoning in this chapter. The reasoning is such as a serious Jew must feel and acknowledge. And keeping in mind the main object which the apostle had in it, there will be found little difficulty in its interpretation.

Verse 1. What shall we then say? See Rom 3:1. This is rather the objection of a Jew. "How does your doctrine of justification by faith agree with what the Scriptures say of Abraham? Was the law set aside in his case? Did he derive no advantage in justification from the rite of circumcision, and from the covenant which God made with him." The object of the apostle now is to answer this inquiry.

That Abraham our father. Our ancestor; the father and founder of the nation. Mt 3:9. The Jews valued themselves much on the fact that he was their father; and an argument, drawn from his example or conduct, therefore, would be peculiarly forcible.

As pertaining to the flesh. This expression is one that has been much controverted. In the original, it may refer either to Abraham as their father "according to the flesh"--that is, their natural father, or from whom they were descended--or it may be connected with "hath found." "What shall we say that Abraham our father hath found in respect to the flesh?" κατασαρκα. The latter is doubtless the proper connexion. Some refer the word flesh to external privileges and advantages; others to his own strength or power, (Calvin and Grotius;) and others make it refer to circumcision. This latter I take to be the correct interpretation. It agrees best with the connexion, and equally well with the usual meaning of the word. The idea is, "If men are justified by faith; if works are to have no place; if, therefore, all rites and ceremonies, all legal observances, are useless in justification, what is the advantage of circumcision? What benefit did Abraham derive from it? Why was it appointed? And why is such an importance attached to it in the history of his life?" A similar question was asked in Rom 3:1.

Hath found. Hath obtained. What advantage has he derived from it?

(g) "as pertaining" Mt 3:9

Albert Barnes, 1834 · public domain

Introduction

Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, Rom 4:1-5. David also bears testimony to the same doctrine, Rom 4:6-8. Abraham, the father of the Jewish race, was justified by faith, even before he was circumcised; therefore salvation must be of the Gentiles as well as the Jews, Rom 4:9-12. And the promise that all the nations of the earth should be blessed in him, was made to him while he was in an uncircumcised state; and, therefore, if salvation were of the Jews alone, the law, that was given after the promise, would make the promise of no effect, Rom 4:13-17. Description of Abraham's faith, and its effects, Rom 4:18-22. This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offenses, and raised again for our justification, Rom 4:23-25. The apostle, having proved in the foregoing chapter that neither Jews nor Gentiles have a right to the blessing of God's peculiar kingdom, otherwise than by grace, which is as free for the one as the other, in this chapter advances a new argument to convince the Jew, and to show the believing Gentile, in a clear light, the high value and strong security of the mercies freely bestowed on them in the Gospel; and, at the same time, to display the scheme of Divine providence, as laid in the counsel and will of God. His argument is taken from Abraham's case: Abraham was the father and head of the Jewish nation; he had been a heathen, but God pardoned him, and took him and his posterity into his special covenant, and bestowed upon them many extraordinary blessings above the rest of mankind; and it is evident that Abraham was not justified by any obedience to law, or rule of right action, but, in the only way in which a sinner can be justified, by prerogative or the mercy of the lawgiver. Now, this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews oppose the Gentiles? especially as the Gentiles were actually included in the covenant made with Abraham for the promise, Gen 17:4, stated that he should be the father of many nations: consequently, the covenant being made with Abraham, as the head or father of many nations, all in any nation who stood on the same religious principle with him, were his seed and with him interested in the same covenant. But Abraham stood by faith in the mercy of God pardoning his idolatry; and upon this footing the believing Gentiles stand in the Gospel; and, therefore, they are the seed of Abraham, and included in the covenant and promise made to him. To all this the apostle knew well it would be objected, that it was not faith alone, that gave Abraham a right to the blessings of the covenant, but his obedience to the law of circumcision; and this, being peculiar to the Jewish nation, gave them an interest in the Abrahamic covenant; and that, consequently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, become circumcised, and thus come under obligation to the whole law. With this very objection the apostle very dexterously introduces his argument, Rom 4:1, Rom 4:2; shows that, according to the Scripture account, Abraham was justified by faith, Rom 4:3-5; explains the nature of that justification, by a quotation out of the Psalms, Rom 4:6-9; proves that Abraham was justified long before he was circumcised, Rom 4:9-11; that the believing Gentiles are his seed to whom the promise belongs, as well as the believing Jews, Rom 4:12-17; and he describes Abraham's faith, in order to explain the faith of the Gospel, Rom 4:17-25. See Dr. Taylor's notes. We may still suppose that the dialogue is carried on between the apostle and the Jew, and it will make the subject still more clear to assign to each his respective part. The Jew asks a single question, which is contained in the first and part of the second verses. And the apostle's answer takes up the rest of the chapter. Verse 1 Jew. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? - The κατα σαρκα, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision; on which the Jew would found his right to peculiar blessings. That this is the meaning of κατα σαρκα, according to the flesh, Dr. Taylor has proved by a collation of several parallel scriptures, which it is not necessary to produce here. We may, therefore, suppose the Jew arguing thus: But you set your argument on a wrong footing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind from Abraham, who is our father; and we have a right to the blessings of God's peculiar kingdom, in virtue of the promise made to him; his justification is the ground of ours. Now what shall we make of his case, on your principles? Of what use was his obedience to the law of circumcision, if it did not give him a right to the blessing of God? And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, Rom 3:27, he might ascribe his justification to something in himself; and, consequently, so may we too, in his right; and if so, this will exclude all those who are not circumcised as we are.

Adam Clarke, 1831 · public domain

Chapter Outline The doctrine of justification by faith is shown by the case of Abraham. (1-12) He received the promise through the righteousness of faith. (13-22) And we are justified in the same way of believing. (23-25) Verses 1-12 To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that "he believed God, and it was counted to him for righteousness," Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, "the Lord our Righteousness." Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.

Matthew Henry, 1706 · public domain