the Week of Proper 6 / Ordinary 11
Click here to join the effort!
Read the Bible
Bahasa Indonesia Sehari-hari
Roma 4:2
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
Sebab jikalau Abraham dibenarkan karena perbuatannya, maka ia beroleh dasar untuk bermegah, tetapi tidak di hadapan Allah.
Karena jikalau Ibrahim itu dibenarkan oleh sebab perbuatannya, ada juga kemegahan padanya, tetapi bukannya kepada Allah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Abraham: Romans 3:20-28, Philippians 3:9
he hath: Romans 3:27, Romans 15:17, Ezekiel 8:9, Jeremiah 9:23, Jeremiah 9:24, 1 Corinthians 9:16, 2 Corinthians 5:12, 2 Corinthians 11:12, 2 Corinthians 11:30, 2 Corinthians 12:1-9, Galatians 6:13, Galatians 6:14, Ephesians 2:9
but: Genesis 12:12, Genesis 12:13, Genesis 12:18, Genesis 12:20, Genesis 20:9-13, Joshua 24:2, 1 Corinthians 1:29, 1 Corinthians 4:7, Galatians 3:22
Reciprocal: Luke 10:29 - willing Romans 2:13 - justified Romans 4:17 - who quickeneth 1 Corinthians 4:4 - yet Galatians 2:16 - that
Cross-References
Therefore the Lorde God sent hym foorth fro the garden of Eden, to worke the grounde whence he was taken.
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 vnto the same Seth also there was borne a sonne, and he called his name Enos: then began men to make inuocation in the name of the Lorde.
Noah also began to be an husbandman, and planted a vineyarde.
And Israel sayde vnto Ioseph: do not thy brethren kepe in Sichem? come, and I wyll sende thee to them.
And Pharao sayd vnto his brethren: what is your occupation? And they aunswered Pharao: thy seruauntes are kepers of cattell, both we, and also our fathers.
Moyses kept the sheepe of Iethro his father in lawe, priest of Madian: and he droue the flocke to the backesyde of the desert, aud came to the mountayne of God Horeb.
Beholde, chyldren be the inheritage of God: and the fruite of the wombe is a rewarde.
And the Lorde toke me as I folowed the flocke, and the Lord sayde vnto me, Go, prophecie vnto my people Israel.
From the blood of Abel, vnto ye blood of Zacharie, whiche perished betwene the aulter & the temple: Ueryly I saye vnto you, it shalbe required of this nation.
Gill's Notes on the Bible
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 not speaking of the same thing: Paul speaks of justification before God, James of justification before men; Paul speaks of the justification of the person, James of the justification of a man's cause, as the truth of his faith, or the uprightness of his conduct; Paul speaks of works, as the causes of justification, James of them as the effects and evidences of faith; Paul had to do with the self-righteous, who trusted in their own works for justification, James with Gnostics, who slighted and neglected the performance of them. These things considered, they will be found to agree.
Barnes' Notes on the Bible
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 was not justified by his own works. The sense of this verse is well expressed by Calvin. “If Abraham was justified by his works, he might boast of his own merits. But he has no ground of boasting before God. Therefore he was not justified by works.”
Clarke's Notes on the Bible
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 why those privileges should be granted; the glorying itself being a consequence of these very privileges.
