Romans 4:1

Romans 4:1-25. Abraham, an apparent exception to the rule of gratuitous acceptance, really the great example of it

1. What shall we say then?&c. Here a new and independent objection is anticipated. Abraham, the great Head of the Old Covenant, would be appealed to by the Jew, as on the assumption that heat least was justified by its terms; and on him now the argument turns. See Appendix B.

The reading of the Gr. varies in MSS.; but the most probable reading will be rendered thus, What therefore shall we say that Abraham our father hath found, according to the flesh? "Therefore:" this, in our view, refers to the general previous argument from Romans 3:21, not specially to Romans 3:31. "Our father:" i.e. of the Jews. "Hath found:" i.e., in the way of acceptance and privilege. The perfect tense suggests the permanenceof Abraham's position in men's thoughts. "According to the flesh:" these words do not, as in E. V., belong to "our father," but to "hath found." To interpret them here we must remember (what will come out in the course of the Epistle) St Paul's doctrine of "the flesh." It is, briefly, that "the flesh" is human nature, in the Fall, as unrenewed and unassisted by Divine special grace. "According to the flesh" will thus mean here "in respect of his own independent works and merits." Did Abraham win acceptance as meritoriously keeping the covenant of works, which demands obedience and provides no grace? In brief, was he justified by works?