Commentari biblici

What shall we say? (τι ἐροῦμεν)

See Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30. 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 προπάτορα 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 (κατὰ σάρκα)

Construe with found. The question is, Was Abraham justified by anything which pertained to the flesh? Some construe with Abraham: our father humanly speaking.

For

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

By works (ἐξ ἔργων)

Lit., out of works. In speaking of the relation of works to justification, Paul never uses διά by or through, but ἐκ out of; works being regarded by the Jew as the meritorious source of salvation.

The Scripture (ἡ γραφὴ)

The scripture passage. See on John 2:22; and footnote on John 5:47.

It was counted for righteousness (ἐλογίσθη εἰς δικαιοσύνην)

For the phrase λογίζεσθαι εἰς to reckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς as. So Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς, Psalm 56:1-13 :31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17 : ὡς. Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5.

The reward (ὁ μισθὸς)

See on 2 Peter 2:13.

Not of grace but of debt (οὐ κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα)

Lit., according to grace, etc. Not grace but debt is the regulative standard according to which his compensation is awarded. The workman for hire represents the legal method of salvation; he who does not work for hire, the gospel method; wages cannot be tendered as a gift. Grace is out of the question when wages is in question.

Believeth on Him (πιστεύοντι ἐπὶ τὸν)

The verb πιστεύω to believe is used in the New Testament as follows:

1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16.

2. With the infinitive, Acts 15:11.

3. With ὅτι that, Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc.

4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37.

5. With the preposition ἐν in. Not frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ in Him, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15 we find πιστεύετε ἐν τῷ εὐαγγελίῳ believe in the gospel. The kindred noun πίστις faith, occurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6.

6. With the preposition ἐπί upon, on to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests.

7. With the preposition εἰς into, Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philippians 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.

Is counted for righteousness (λογίζεται εἰς δικαιοσύνην)

Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and "he that believeth on the Son hath life." He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. "Abraham believed God.... No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him" (Bushnell). The idea of logical sequence is inherent in λογίζεται is reckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works.

Observe that the believer's own faith is reckoned as righteousness. "In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers" (President Dwight, "Notes on Meyer").

Describeth the blessedness (λέγει τὸν μακαρισμὸν)

Μακαρισμός does not mean blessedness, but the declaration of blessedness, the congratulation. So Plato: "The man of understanding will not suffer himself to be dazzled by the congratulation (μακαρισμοῦ) of the multitude ("Republic," ix., 591). Compare Galatians 4:15 (Rev.), and see note there. Rev., correctly, pronounceth blessing.

Iniquities (ἀνομίαι)

Lit., lawlessnesses.

Are forgiven (ἀφέθησαν)

Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3.

The sign - a seal (σημεῖον - σφραγῖδα)

Sign refers to the material token; seal to its religious import. Compare 1 Corinthians 9:2; Genesis 17:11. See on to seal, Revelation 22:10.

That he might be (εἰς τὸ εἶναι αὐτὸν)

Not so that he became, but expressing the divinely appointed aim of his receiving the sign.