Romans 4:2
Verse
Context
Sermons
F.B. Meyer
John Owen
St. John Chrysostom
Clement of Rome
Jack Hyles
Martin Luther
J.C. PhilpotSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
For if Abraham were justified by works, he hath whereof to glory; but not before God--"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.
John Gill Bible Commentary
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, Jam 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.
Romans 4:2
Abraham Justified by Faith
1What then shall we say that Abraham, our forefather, has discovered?2If Abraham was indeed justified by works, he had something to boast about, but not before God. 3For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
- Scripture
- Sermons
- Commentary
Justification by Faith
By F.B. Meyer0Justification By FaithFaith and RighteousnessROM 4:2F.B. Meyer emphasizes the doctrine of justification by faith, using Abraham as a prime example of how belief, rather than works, leads to righteousness before God. He points out that Abraham was justified through faith long before the act of circumcision, illustrating that faith is the key to receiving God's grace. Meyer asserts that this principle applies to all believers, including Gentiles, who can claim the same promises and justifying righteousness through faith. He highlights that justification costs us our pride but was paid for by Christ's sacrifice. Ultimately, Meyer encourages believers to embrace their identity as heirs of God's promises through faith.
Romans Iv.
By John Owen0Grace and RighteousnessJustification By FaithROM 4:2John Owen expounds on Romans chapter 4, emphasizing that Abraham was justified not by works but by faith alone, which serves as a model for all believers. He clarifies that the works referred to are not those of the Jewish law but rather moral obedience, which does not contribute to justification. Owen argues that justification is a gracious act of God, where faith is counted as righteousness, and that all men are ungodly before justification, highlighting the radical nature of God's grace. He asserts that faith itself is not a work that earns righteousness but is the means through which God's righteousness is imputed to us. The sermon concludes by affirming that God justifies the ungodly, a truth that challenges conventional views on the necessity of good works for salvation.
Homily 32 on the Acts of the Apostles
By St. John Chrysostom0PSA 82:6ACT 15:1ACT 15:8ROM 4:21CO 7:19EPH 2:51PE 5:8John Chrysostom preaches on the importance of understanding the true essence of faith and salvation, emphasizing the need to focus on the heart rather than external rituals like circumcision. He highlights the unity and equality of believers, both Jews and Gentiles, in the eyes of God, emphasizing that salvation comes through faith alone. Chrysostom addresses the Pharisees' insistence on the Law, pointing out that salvation is by grace through faith in Jesus Christ, not by works or adherence to the Mosaic Law.
Faith and Good Works
By Clement of Rome0GEN 22:9GEN 28:13ROM 4:2EPH 2:8EPH 2:10TIT 3:5HEB 11:8JAS 2:17Clement of Rome emphasizes the importance of seeking God's blessings as our primary objective, following the examples of faith displayed by our forefathers like Abraham, Isaac, and Jacob. These patriarchs were blessed not by their own efforts, but by their faith and obedience to God's will. Clement reminds us that our justification comes through faith in Christ, not by our own works or virtues. He encourages believers to eagerly engage in good works and Christian love, recognizing that even the Creator delights in His works and calls us to fulfill His will with dedication and strength.
Justified by Faith and by Works
By Jack Hyles0ISA 1:18LAM 3:22MAT 5:16MAT 11:28JHN 14:15ROM 4:2ROM 4:5JAS 2:21JAS 2:23Jack Hyles delves into the apparent contradiction between Romans 4:5, which states that faith alone justifies a person, and James 2:24, which emphasizes the importance of works in justification. He explains that there are two types of justification: one before God, based on faith in Christ alone, and one before man, based on works. Hyles illustrates the concept of hypocrisy by discussing the importance of both faith and works in a believer's life, highlighting the need for consistency between one's profession of faith and their actions.
Enemies of the Cross of Christ
By Martin Luther0LUK 18:11ROM 3:27ROM 4:21CO 15:42PHP 3:17PHP 4:8Martin Luther preaches about the enemies of the cross of Christ and the righteousness of faith in Christ. He emphasizes the dangers of relying on human righteousness, which leads to pride, idolatry, and ultimately condemnation, contrasting it with the righteousness that comes through faith in Christ alone. Luther urges believers to focus on heavenly citizenship, awaiting the Savior who will transform their lowly bodies into glorious ones, by the power of Christ who is able to subject all things to Himself.
Life Given for a Prey
By J.C. Philpot0ROM 4:21CO 5:6GAL 6:4PHP 2:16HEB 3:6The preacher discusses the concept of boasting in the Bible, distinguishing between proper and improper boasting. He emphasizes the importance of boasting in the Lord and His work rather than in oneself. The sermon delves into the idea of running the race of faith without running in vain, highlighting the need for believers to live faithfully and endure to the end to receive the imperishable prize awaiting them at the Judgment Seat of Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
For if Abraham were justified by works, he hath whereof to glory; but not before God--"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.
John Gill Bible Commentary
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, Jam 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.