Romans 4:2

For if Abraham were justified by works, he hath whereof to glory; but not before God. FOR IF ABRAHAM WERE JUSTIFIED BY WORKS, HE HATH WHEREOF TO GLORY; BUT NOT BEFORE GOD - q.d., 'If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he has none in the sight of God, it follows that Abraham could not have been justified by works.' So Calvin and the best expositors. And to this agree the words of Scripture....

2._For if Abraham, etc. _This is an incomplete argument, (131) which may be made in this form — “If Abraham was justified by works, he might justly glory: but he had nothing for which he could glory before God; then he was not justified by works.” Thus the clause _but not before God, _is the minor proposition; and to this must be added the conclusion which I have stated, though it is not expressed by Paul. He calls that glorying when we pretend to have anything of our own to which a reward is supposed to be due at God’s tribunal. Since he takes this away from Abraham, who of us can claim for himself the least particle of merit? The word for “glorying” here , καύχημα, is different from that in Romans 3:27 , καύχησις, and means reason, ground, or cause for glorying, and is

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," Genesis 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...

Verse Romans 4:2. _FOR IF ABRAHAM WERE JUSTIFIED BY WORKS_] The JEW proceeds: - I conclude, therefore, that Abraham was _justified by_ _works_, or by his _obedience to this law of circumcision_; and, consequently, he has cause for _glorying_, καυχημα, to _exult_ in something which he has done to entitle him to these blessings. Now, it is evident that he has this _glorying_, and consequently that he was _justified_ by _works_. APOSTLE. _BUT NOT BEFORE GOD_] These seem to be the apostle's words, and contain the beginning of his answer to the arguments of the Jew, as if he had said: - Allowing that Abraham might _glory_ in being called from heathenish darkness into such marvellous light, and _exult_ in the privileges which God had granted to him; yet this _glorying_ was not _before God_ as a _reason_

FOR IF ABRAHAM ... - This is the answer of the apostle. If Abraham was justified on the ground of his own merits, he would have reason to boast, or to claim praise. He might regard himself as the author of it, and take the praise to himself; see Romans 4:4. The inquiry, therefore, was, whether in the account of the justification of Abraham, there was to be found any such statement of a reason for self-confidence and boasting. BUT NOT BEFORE GOD - In the sight of God. That is, in his recorded judgment, he had no ground of boasting on account of works. To show this, the apostle appeals at once to the Scriptures, to show that there was no such record as that Abraham could boast that he was justified by his works. As God judges right in all cases, so it follows that Abraham had no just ground of boasting, and of course that he w

EXPOSITION ROMANS 4:1 (5) _Abraham himself shown to have been justified by faith, and not by works, believers being his true heirs._ The main points of the argument may be summarized thus: When Abraham obtained a blessing to himself and to his seed for ever, it was by faith, and not by works, that he is declared to have been justified so as to obtain it. Thus the promise to his seed, as well as to himself, rested on the principle of justification by faith only. The Law, of which the principle was essentially different, could not, and did not, in itself fulfil that promise; and that its fulfilment was not dependent on circumcision, or confined to the circumcised, is further shown by the fact that it was before his own circumcision that he received the blessing and the promise, Hence the seed intended in the promise was his spiritual seed, who a

FOR IF ABRAHAM WERE JUSTIFIED BY WORKS,.... That Abraham was not, and could not be justified by works, is clear from hence, that if this was his case, HE HATH WHEREOF TO GLORY; which will be allowed him before men, on account of his pious life and conversation: BUT NOT BEFORE GOD; who saw all the iniquity of his heart, and was privy to all his failings and infirmities: besides, glorying before God in a man's own works, is contrary to the scheme and method of God's grace; is excluded by the doctrine of faith; nor is there any place for glorying before God but in Christ, and his righteousness: if therefore Abraham had not that of which he could glory before God, he could not be justified by works in his sight: but does not the Apostle James say that he was justified by works, James 2:21? To this it may be replied, that the two apostles, Paul and James, are no

Romans 4:1. _What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness._ He stands as the great Father of believers, and this is the charter given to him, and given to all believers in him. «Abraham believed God, and it was counted to him for righteousness.» Romans 4:4. _Now to him that worketh is the reward not reckoned of grace, but of debt._ That is to say, to him who hopes to be saved by his works, to whom salvation is of merit. He has worked for the reward. He has earned it. Do not talk about grace in that case....

WORKS Compare (James 2:24). These are two aspects of one truth. Paul speaks of that which justifies man before God, namely: faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it. Paul speaks of what God sees -- faith; James of what men see -- works, as the visible evidence of faith. Paul draws his illustration from (Genesis 15:6) James from (Genesis 22:1). James' key phrase is "ye see" (James 2:24) for men cannot see faith except as manifested through works....

CHAPTER 4 _ 1. The Witness of Abraham to Justification. (Romans 4:1 .)_ 2. As Confirmed also by David. (Romans 4:6 .) 3. Circumcision the Sign of the Covenant. (Romans 4:9 .) 4. Faith in Him Who Raiseth the Dead. (Romans 4:13 .) Romans 4:1 Two witnesses are summoned next in whose lives the truth of justification by faith is illustrated. The Jews boasted of Abraham as the father of their nation. “Abraham our father” is still the common phrase used by all orthodox Jews as it was in the days of John the Baptist, as he declared, “Sa