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  • PARALLEL BIBLE - Romans 4:2


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    King James Bible - Romans 4:2

    For if Abraham were justified by works, he hath whereof to glory; but not before God.

    World English Bible

    For if Abraham was justified by works, he has something to boast about, but not toward God.

    Douay-Rheims - Romans 4:2

    For if Abraham were justified by works, he hath whereof to glory, but not before God.

    Webster's Bible Translation

    For if Abraham were justified by works, he hath whereof to glory, but not before God.

    Greek Textus Receptus


    ει
    1487 COND γαρ 1063 CONJ αβρααμ 11 N-PRI εξ 1537 PREP εργων 2041 N-GPN εδικαιωθη 1344 5681 V-API-3S εχει 2192 5719 V-PAI-3S καυχημα 2745 N-ASN αλλ 235 CONJ ου 3756 PRT-N προς 4314 PREP τον 3588 T-ASM θεον 2316 N-ASM

    Treasury of Scriptural Knowledge

    VERSE (2) -
    Ro 3:20-28 Php 3:9

    SEV Biblia, Chapter 4:2

    Que si Abraham fue justificado por la obras, tiene de qu gloriarse; mas no para con Dios.

    Clarke's Bible Commentary - Romans 4:2

    Verse 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, kauchma, 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.


    John Gill's Bible Commentary

    Ver. 2. For if Abraham were justified by works , etc..] 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.

    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


    ει
    1487 COND γαρ 1063 CONJ αβρααμ 11 N-PRI εξ 1537 PREP εργων 2041 N-GPN εδικαιωθη 1344 5681 V-API-3S εχει 2192 5719 V-PAI-3S καυχημα 2745 N-ASN αλλ 235 CONJ ου 3756 PRT-N προς 4314 PREP τον 3588 T-ASM θεον 2316 N-ASM

    Vincent's NT Word Studies

    2. For. Supply,
    Abraham found nothing according to the flesh; for, if he did. he has something to boast of.

    By works (ex ergwn). Lit., out of works. In speaking of the relation of works to justification, Paul never uses dia by or through, but ejk out of; works being regarded by the Jew as the meritorious source of salvation.


    Robertson's NT Word Studies

    4:2 {The Scripture} (he grafe). #Ge 15:6. {Was justified by works} (ex ergwn edikaiwqe). Condition of first class, assumed as true for the sake of argument, though untrue in fact. The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews (#Lu 3:8). {But not towards God} (all' ou pros qeon). Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had _there_ no ground of boasting at all.


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