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Selected Verse: Romans 4:1 - King James
Verse |
Translation |
Text |
Ro 4:1 |
King James |
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
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." |
Notes on the Bible, by Albert Barnes, [1834] |
What shall we say then? - 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; see the note at Mat 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 especially 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?" κατὰ σάρκα kata sarka. The latter is doubtless the proper connection. 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 connection, and equally well with the usual meaning of the word. The idea is, "If people 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? |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
What shall we say? (τι ἐροῦμεν)
See Rom 4:1; Rom 6:1; Rom 7:7; Rom 8:31; Rom 9:14, Rom 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 προπάτορα 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 (κατὰ σάρκα)
Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh? Some construe with Abraham: our father humanly speaking. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
That our father Abraham hath found - Acceptance with God. According to the flesh - That is, by works. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
1 What advantage then hath the Jew? or what profit is there of circumcision?
9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
1 What advantage then hath the Jew? or what profit is there of circumcision?
30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
14 What shall we say then? Is there unrighteousness with God? God forbid.
31 What shall we then say to these things? If God be for us, who can be against us?
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
1 What shall we say then? Shall we continue in sin, that grace may abound?
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.