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What shall we say? [τι ερουμεν] . See ch. Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory. Our Father. The best texts read propatora forefather.
Hath found. Westcott and Hort omit. Then the reading would be "what shall we say of Abraham," etc. Found signifies, attained by his own efforts apart from grace.
As pertaining to the flesh [κατα σαρκα] . Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh ? Some construe with Abraham : our father humanly speaking.
For. Supply, Abraham found nothing according to the flesh; for, if he did. he has something to boast of.
By works [εξ εργων] . Lit., out of works. In speaking of the relation of works to justification, Paul never uses dia by or through, but ejk out of; works being regarded by the Jew as the meritorious source of salvation.
The Scripture [η γραφη] . The scripture passage. See on John 2:22; and foot - note on John 5:47.
It was counted for righteousness [ελογισθη εις δικαιοσυνην] . For the phrase logizesqai eijv to reckon unto, compare ch. Romans 2:26; Romans 9:8, where eijv is rendered for. The verb is also used with wJv as. So ch. 8 36; 1 Corinthians 4:1. So in Sept., eijv, Psalms 56:31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17; wJv. Genesis 31:15; Job 41:20; Psalms 43:22; Isaiah 5:28; Isaiah 29:16. The phrases ejlogisqh eijv and ejl. wJv are thus shown to be substantially equivalent. See further on ver. 5.
The reward [ο μισθος] . See on 2 Peter 2:13.
Not of grace but of debt [ου κατα χαριν αλλα κατα οφειλημα] . Lit., according to grace, etc. Not grace but debt is the regulative standard according to which his compensation is awarded. The workman for hire represents the legal method of salvation; he who does not work for hire, the gospel method; wages cannot be tendered as a gift. Grace is out of the question when wages is in question.
Believeth on Him [πιστευοντι επι τον] . The verb pisteuw to believe is used in the New Testament as follows :
1. Transitively, with the accusative and dative : to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16.
2. With the infinitive, Acts 14:11.
3. With oti that, Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John : John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc.
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; John 2:22, John 2:23; John 8:31; John 10:37.
5. With the preposition ejn in. Not frequent, and questioned in some of the passages cited for illustration. In John 3:15, ejn aujtw in Him, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15 we find pisteuete ejn tw eujaggeliw believe in the gospel. The kindred noun pistiv faith, occurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalms 77:22; Jeremiah 12:6.
6. With the preposition ejpi upon, on to, unto.
a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition.
b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests.
7. With the preposition eijv into, Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philippians 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; John 2:23; John 9:35; John 12:44.
Is counted for righteousness [λογιζεται εις δικαιοσυνην] . Rev., is reckoned. See on ver. 3. The preposition eijv has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and "he that believeth on the Son hath life." He is not merely regarded in the law 's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. "Abraham believed God.... No soul comes into such a relation of trust without having God 's investment upon it; and whatever there may be in God 's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him" (Bushnell). The idea of logical sequence is inherent in logizetai is reckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (ch. 1 17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works.
Observe that the believer 's own faith is reckoned as righteousness. "In no passage in Paul 's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ 's righteousness is imputed to believers" (President Dwight, " Notes on Meyer ").
Describeth the blessedness [λεγει τον μακαρισμον] . Makarismov does not mean blessedness, but the declaration of blessedness, the congratulation. So Plato : "The man of understanding will not suffer himself to be dazzled by the congratulation [μακαρισμου] of the multitude (" Republic," 9, 591). Compare Galatians 4:15 (Rev.), and see note there. Rev., correctly, pronounceth blessing.
Iniquities [ανομιαι] . Lit., lawlessnesses.
Are forgiven [αφεθησαν] . Lit., were forgiven. See on Matthew 6:12; James 5:15; 1 John 1:9. Also on remission, Luke 3:3.
The sign - a seal [σημειον - σφραγιδα] . Sign refers to the material token; seal to its religious import. Compare 1 Corinthians 9:2; Genesis 17:11. See on to seal, Revelation 22:10.
That he might be [εις το ειναι αυτον] . Not so that he became, but expressing the divinely appointed aim of his receiving the sign.
Father of circumcision. Of circumcised persons. The abstract term is used for the concrete. See on 11 7.
Who not only are - but who also walk. Apparently Paul speaks of two classes, but really of but one, designated by two different attributes. The awkwardness arises from the article toiv, erroneously repeated with stoicousin walk, which latter word expresses an added characteristic, not another class. Paul means that Abraham received a seal, etc., that he might be the father of circumcision to those who not only are circumcised, but who add to this outward sign the faith which Abraham exhibited.
Walk (stoicousin). See on elements, 2 Peter 3:10.
Heir of the world [κληρονομον κοσμου] . See on divided by lot, Acts 13:19; and inheritance, 1 Peter 1:4. "Paul here takes the Jewish conception of the universal dominion of the Messianic theocracy prefigured by the inheritance of Canaan, divests it of its Judaistic element, and raises it to a christological truth." Compare Matthew 19:28, Matthew 19:29; Luke 22:30. The idea underlies the phrases kingdom of God, kingdom of Heaven.
Sure [βεβαιαν] . Stable, valid, something realized, the opposite of made of none effect, ver. 14.
A father of many nations. See Genesis 17:5. Originally his name was Abram, exalted father; afterward Abraham, father of a multitude.
Have I made [τεθεικα] . Appointed or constituted. For a similar sense see Matthew 24:51; John 14:16, and note; Acts 13:47; 1 Timothy 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son.
Who quickeneth the dead. This attribute of God is selected with special reference to the circumstances of Abraham as described in vers. 18, 21. As a formal attribute of God it occurs 1 Samuel 2:6; John 5:21; 2 Corinthians 1:9; 1 Timothy 6:13.
Calleth [καλουντος] . The verb is used in the following senses :
1 To give a name, with onoma name, Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without onoma Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45.
Romans 4:0:2Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 14:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23.
Romans 4:0:3To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9.
Romans 4:0:4To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30.
Romans 4:0:5Of God 's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1.
In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God 's disposing decree. He disposes of things that are not as though existing. 31 The simplest explanation appears to be to give kalein the sense of nameth, speaketh of. Compare ch. 9 7; Acts 7:5. The seed of Abraham "which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed" (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham 's seed.
Being not weak in faith he considered not [μη ασθενησας τη πιστει ου κατενοησεν] . The best texts omit ouj not before considered. According to this the rendering is as Rev., he considered, etc. Being not weak or weakened : (Rev.) is an accompanying circumstance to he considered. He considered all these unfavorable circumstances without a weakening of faith. The preposition kata in katenohsen considered, is intensive - attentively. He fixed his eye upon the obstacles.
Dead [νενεκρωμενον] . The participle is passive, slain. Used here hyperbolically. Hence, Rev., as good as dead.
Staggered [διεκριθη] . Rev., better, wavered. See on Acts 11:12; James 1:6; James 2:4. The word implies a mental struggle.
Promise [επαγγελιαν] . See on Acts 1:4.
Was strong [ενεδυναμωθη] . Passive voice. Lit., was strengthened, or endued with strength. Rev., waxed strong.
Being fully persuaded [πληροφορηθεις] . Rev., more accurately, fully assured. See on most surely believed, Luke 1:1. The primary idea is, being filled with a thought or conviction.
Able [δυνατος] . The sense is stronger : mighty; compare Luke 1:49; Luke 24:19; Acts 18:24; 2 Corinthians 10:4; Revelation 6:15.
It shall be reckoned [μελλει λογιζεσθαι] .. Not the future of the verb to reckon, but mellw to intend points to God 's definite purpose. See on Acts 27:2; 2 Peter 1:12.
Who believe. Since we are those who believe.
Was delivered [παρεδοθη] . See on Matthew 4:12; 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 14:3; Romans 6:17; 2 Peter 2:21. Of Christ 's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19.
Raised again for our justification. "But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection" (Bushnell). Compare ch. 6 4 - 13.
The text of this work is public domain.
Vincent, Marvin R. DD. "Commentary on Romans 4". "Vincent's Word Studies in the New Testament". https://www.studylight.org/
the Week of Proper 24 / Ordinary 29