the Week of Proper 6 / Ordinary 11
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Bahasa Indonesia Sehari-hari
Roma 4:1
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Jadi apakah akan kita katakan tentang Abraham, bapa leluhur jasmani kita?
Apakah hendak kita katakan dari hal Ibrahim, nenek moyang
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
what: Romans 6:1, Romans 7:7, Romans 8:31
Abraham: Isaiah 51:2, Matthew 3:9, Luke 3:8, Luke 16:24, Luke 16:25, Luke 16:29-31, John 8:33, John 8:37-41, John 8:53, John 8:56, Acts 13:26, 2 Corinthians 11:22
as pertaining: Romans 4:16, Hebrews 12:9
Reciprocal: Jeremiah 6:16 - Stand Malachi 2:10 - all Romans 3:5 - what shall Romans 3:25 - remission 1 Corinthians 10:18 - Israel Hebrews 11:32 - what shall James 2:21 - Abraham
Cross-References
I wyll also put enmitie betweene thee & the woman, betweene thy seede and her seede: and it shall treade downe thy head, and thou shalt treade vpon his heele.
Adam knewe his wyfe agayne, and she bare a sonne, and called his name Seth: For God [sayde she] hath appoynted me another seede in steade of Habel whom Cain slewe.
And called his name Noah, saying: This same shall comfort vs as concerning our worke, & sorowe of our handes about the earth, which God cursed.
Nowe therfore, slay all the men children, and kyl the women that haue lien with men fleshly.
Not as Cain, which was of that wicked, and slewe his brother: And wherfore slewe he hym? Because his owne workes were euyll, and his brothers good.
Gill's Notes on the Bible
What shall we say then,.... The apostle having proved that there is no justification by the works of the law; to make this appear more clear and evident to the Jews, he instances in the greatest person of their nation, and for whom they had the greatest value and esteem,
Abraham, our father; who was not a righteous and good man, but the head of the Jewish nation; and, as the Syriac version here styles him,
רישא דאבהתא, "the head", or "chief of the fathers"; and so the Alexandrian copy, "our forefather": and was the first of the circumcision, and is described here by his relation to the Jews, "our father"; that is,
as pertaining to the flesh; or according to carnal descent, or natural generation and relation; for in a spiritual sense, or with respect to faith and grace, he was the father of others, even of all that believe, whether Jews or Gentiles: now the question put concerning him is, "what he, as pertaining to the flesh, hath found?" for the phrase, "as pertaining to the flesh", may be connected with the word
found; and to find anything is by seeking to obtain, and enjoy it: and the sense of the whole is, did he find out the way of life, righteousness, and salvation by the mere hint of carnal reason? and did he obtain these things by his own strength? or were these acquired by his circumcision in the flesh, or by any other fleshly privilege he enjoyed? or was he justified before God by any services and performances of his, of whatsoever kind? There is indeed no express answer returned; but it is evident from what follows, that the meaning of the apostle is, that it should be understood in the negative.
Barnes' Notes on the Bible
What shall we say then? - See Romans 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 Matthew 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 Romans 3:1.
Hath found - Hath obtained. What advantage has he derived from it?
Clarke's Notes on the Bible
CHAPTER IV.
Abraham was justified by faith, and not by the works of the
law; for his faith was imputed to him for righteousness, 1-5.
David also bears testimony to the same doctrine, 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, 9-12.
And the promise that all the nations of the earth should be
blessed tn 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, 13-17.
Description of Abraham's faith, and its effects, 18-92.
This account is left on record for our salvation, that we might
believe on Christ, who was delivered for our offences, and
raised again for our justification, 23-25.
NOTES ON CHAP. IV.
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, Genesis 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, Romans 4:1; Romans 4:2; shows that, according to the Scripture account, Abraham was justified by faith, Romans 4:3-5; explains the nature of that justification, by a quotation out of the Psalms, Romans 4:6-9; proves that Abraham was justified long before he was circumcised, Romans 4:9-11; that the believing Gentiles are his seed to whom the promise belongs, as well as the believing Jews, Romans 4:12-17; and he describes Abraham's faith, in order to explain the faith of the Gospel, Romans 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 Romans 4:1. 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, Romans 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.
