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  • PARALLEL BIBLE - Romans 4:1

    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - Romans 4:1

    What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

    World English Bible

    What then will we say that Abraham, our forefather, has found according to the flesh?

    Douay-Rheims - Romans 4:1

    WHAT shall we say then that Abraham hath found, who is our father according to the flesh.

    Webster's Bible Translation

    What shall we then say that Abraham our father, as pertaining to the flesh, hath found?

    Greek Textus Receptus

    5101 I-ASN ουν 3767 CONJ ερουμεν 2046 5692 V-FAI-1P αβρααμ 11 N-PRI τον 3588 T-ASM πατερα 3962 N-ASM ημων 2257 P-1GP ευρηκεναι 2147 5760 V-RAN κατα 2596 PREP σαρκα 4561 N-ASF

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ro 6:1; 7:7; 8:31

    SEV Biblia, Chapter 4:1

    ¶ ¿Qu, pues, diremos que hall Abraham, nuestro padre segn la carne?

    Clarke's Bible Commentary - Romans 4:1

    Verse 1. JEW. What shall we then say that
    Abraham, our father as pertaining to the flesh, hath found?] The kata sarka, 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 kata sarka, 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, chap. iii. 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.

    John Gill's Bible Commentary

    Ver. 1. What shall we say then , etc..] 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, athbad ayr , 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.

    Matthew Henry Commentary

    Verses 1-12 - To meet the views of the Jews, the apostle first refers to the exampl 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 wa expressly stated in Scripture that "he believed God, and it was counte to him for righteousness," Ge 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 cas 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, small of great, of their righteousness; but as the appointed means of unitin them to Him who has chosen as the name whereby he shall be called, "the Lord our Righteousness." Pardoned people are the only blessed people It clearly appears from the Scripture, that Abraham was justifie several years before his circumcision. It is, therefore, plain tha this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as wa also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures is the inward evidence of the righteousness of faith.

    Greek Textus Receptus

    5101 I-ASN ουν 3767 CONJ ερουμεν 2046 5692 V-FAI-1P αβρααμ 11 N-PRI τον 3588 T-ASM πατερα 3962 N-ASM ημων 2257 P-1GP ευρηκεναι 2147 5760 V-RAN κατα 2596 PREP σαρκα 4561 N-ASF

    Vincent's NT Word Studies

    1. What shall we say? (ti eroumen). See ch. iv. 1; vi. 1; vii. 7; viii. 31; ix. 14, 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 propatora 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 (kata sarka). Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh? Some construe with Abraham: our father humanly speaking.

    Robertson's NT Word Studies

    4:1 {What qen shall we say?} (ti oun eroumen?). Paul is fond of this rhetorical question (#4:1; 6:1; 7:7; 8:31; 9:14,30). {Forefather} (propatora). Old word, only here in N.T. Accusative case in apposition with Abraam (accusative of general reference with the infinitive). {Hath found} (heurekenai). Westcott and Hort put heurkenai in the margin because B omits it, a needless precaution. It is the perfect active infinitive of heuriskw in indirect discourse after eroumen. The MSS. differ in the position of kata sarka.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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