Հռոմէացիներ / Romans - 4 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12: В конце III-й главы Апостол сказал, что оправдание через веру не стоит в противоречии с законом, а, напротив, представляет собою осуществление лежащей в законе основной идеи. Но это положение нужно было доказать фактами, и вот Апостол находит в законе, т. е. в Пятикнижии, факт, который всего лучше мог подтверждать его взгляд. Бытописатель именно (Быт 15:6) говорит об Аврааме, что он поверил Богу, и это вменилось ему в праведность. Отсюда Апостол выводит заключение, что оправдание верою признавалось единственно возможным еще и в Ветхом Завете. Для пополнения этого свидетельства Моисея Апостол затем приводит место из псалмов Давида, где также оправдание не поставляется в зависимость от дел. К этому Апостол присоединяет доказательство того, что и в жизни Авраама дела не имели значения оправдывающего пред Богом средства: он был оправдан Богом еще ранее того, как совершил великий свой подвиг - (дело) прежде, чем совершил над собою обрезание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The great gospel doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses' chair, that it would hardly go down with them; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it. He had before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon is that of Abraham, whom he chooses to mention because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abraham's seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus: "All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified;" for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, not only à pari--from an equal case, as they say, but à fortiori--from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works, how much less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works? And it proves likewise, ex abundanti--the more abundantly, as some observe, that we are not justified, no not by those good works which flow from faith, as the matter of our righteousness; for such were Abraham's works, and are we better than he? The whole chapter is taken up with his discourse upon this instance, and there is this in it, which hath a particular reference to the close of the foregoing chapter, where he has asserted that, in the business of justification, Jews and Gentiles stand upon the same level. Now in this chapter, with a great deal of cogency of argument, I. He proves that Abraham was justified not by works, but by faith, ver. 1-8. II. He observes when and why he was so justified, ver. 9-17. III. He describes and commends that faith of his, ver. 17-22. IV. He applies all this to us, ver. 22-25. And, if he had now been in the school of Tyrannus, he could not have disputed more argumentatively.
Adam Clarke: Commentary on the Bible - 1831
Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, Rom 4:1-5. David also bears testimony to the same doctrine, Rom 4:6-8. Abraham, the father of the Jewish race, was justified by faith, even before he was circumcised; therefore salvation must be of the Gentiles as well as the Jews, Rom 4:9-12. And the promise that all the nations of the earth should be blessed in him, was made to him while he was in an uncircumcised state; and, therefore, if salvation were of the Jews alone, the law, that was given after the promise, would make the promise of no effect, Rom 4:13-17. Description of Abraham's faith, and its effects, Rom 4:18-22. This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offenses, and raised again for our justification, Rom 4:23-25.
The apostle, having proved in the foregoing chapter that neither Jews nor Gentiles have a right to the blessing of God's peculiar kingdom, otherwise than by grace, which is as free for the one as the other, in this chapter advances a new argument to convince the Jew, and to show the believing Gentile, in a clear light, the high value and strong security of the mercies freely bestowed on them in the Gospel; and, at the same time, to display the scheme of Divine providence, as laid in the counsel and will of God. His argument is taken from Abraham's case: Abraham was the father and head of the Jewish nation; he had been a heathen, but God pardoned him, and took him and his posterity into his special covenant, and bestowed upon them many extraordinary blessings above the rest of mankind; and it is evident that Abraham was not justified by any obedience to law, or rule of right action, but, in the only way in which a sinner can be justified, by prerogative or the mercy of the lawgiver. Now, this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews oppose the Gentiles? especially as the Gentiles were actually included in the covenant made with Abraham for the promise, Gen 17:4, stated that he should be the father of many nations: consequently, the covenant being made with Abraham, as the head or father of many nations, all in any nation who stood on the same religious principle with him, were his seed and with him interested in the same covenant. But Abraham stood by faith in the mercy of God pardoning his idolatry; and upon this footing the believing Gentiles stand in the Gospel; and, therefore, they are the seed of Abraham, and included in the covenant and promise made to him.
To all this the apostle knew well it would be objected, that it was not faith alone, that gave Abraham a right to the blessings of the covenant, but his obedience to the law of circumcision; and this, being peculiar to the Jewish nation, gave them an interest in the Abrahamic covenant; and that, consequently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, become circumcised, and thus come under obligation to the whole law. With this very objection the apostle very dexterously introduces his argument, Rom 4:1, Rom 4:2; shows that, according to the Scripture account, Abraham was justified by faith, Rom 4:3-5; explains the nature of that justification, by a quotation out of the Psalms, Rom 4:6-9; proves that Abraham was justified long before he was circumcised, Rom 4:9-11; that the believing Gentiles are his seed to whom the promise belongs, as well as the believing Jews, Rom 4:12-17; and he describes Abraham's faith, in order to explain the faith of the Gospel, Rom 4:17-25. See Dr. Taylor's notes. We may still suppose that the dialogue is carried on between the apostle and the Jew, and it will make the subject still more clear to assign to each his respective part. The Jew asks a single question, which is contained in the first and part of the second verses. And the apostle's answer takes up the rest of the chapter.
Albert Barnes: Notes on the Bible - 1834
4:0: The main object of this chapter is to show that the doctrine of justification by faith, which the apostle was defending, was found in the Old Testament. The argument is to be regarded as addressed particularly to a Jew, to show him that no new doctrine was advanced. The argument is derived, first, from the fact that Abraham was so justified, Rom 4:1-5; Secondly, from the fact that the same thing is declared by David Rom 4:6-8.
A question might still be asked, whether this justification was not in consequence of their being circumcised, and thus grew out of conformity to the Law? To answer this, the apostle shows Rom 4:9-12 that Abraham was justified by faith before he was circumcised, and that even his circumcision was in consequence of his being justified by faith, and a public seal or attestation of that fact.
Still further, the apostle shows that if people were to be justified by works, faith would be of no use; and the promises of God would have no effect. The Law works wrath Rom 4:13-14, but the conferring of the favor by faith is demonstration of the highest favor of God Rom 4:16. Abraham, moreover, had evinced a strong faith; he had shown what it was; he was an example to all who should follow. And he had thus shown that as he was justified before circumcision, and "before" the giving of the Law, so the same thing might occur in regard to those who had never been circumcised. In Rom. 2; 3, the apostle had shown that all had failed of keeping the Law, and that there was no other way of justification but by faith. To the salvation of the pagan, the Jew would have strong objections. He supposed that none could be saved but those who had been circumcised, and who were Jews. This objection the apostle meets in this chapter by showing that Abraham was justified in the very way in which he maintained the pagan might be; that Abraham was justified by faith without being circumcised. If the father of the faithful, the ancestor on whom the Jews so much prided themselves, was thus justified, then Paul was advancing no new doctrine in maintaining that the same thing might occur now. He was keeping strictly within the spirit of their religion in maintaining that the Gentile world might also be justified by faith. This is the outline of the reasoning in this chapter. The reasoning is such as a serious Jew must feel and acknowledge. And keeping in mind the main object which the apostle had in it, there will be found little difficulty in its interpretation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 4:1, Abraham's faith was imputed to him for righteousness; Rom 4:10, before he was circumcised; Rom 4:13, By faith only he and his seed received the promise; Rom 4:16, Abraham is the father of all that believe; Rom 4:24, Our faith also shall be imputed to us for righteousness.
John Gill
INTRODUCTION TO ROMANS 4
The apostle having, in the preceding chapters, proved that there is no justification before God by the works of the law, partly from the depraved state and condition that all men are in by nature, both Jews and Gentiles; and partly from the nature of the law itself, which discovers sin, arraigns men for it, and convicts of it, and pronounces guilty before God for it; as also by showing, that it is by another righteousness, which he describes, that men are justified in the sight of God; proceeds in this to confirm the same by an example; and that which he pitches upon is the most appropriate and pertinent he could have thought of, namely, that of Abraham, the father of the Jews, Rom 4:1, for in whatsoever way he was justified, his sons surely could not imagine but it must be the right way, nor should they seek another: now that Abraham was not justified by works, he proves Rom 4:2, from an absurdity following upon it, that he would have just reason to glory; whereas no man ought to glory before God, but only in the Lord: and by a passage of Scripture, Rom 4:3, to which he appeals, he makes it clearly appear that he was justified by faith, for that says, his faith was counted for righteousness. This case of accounting anything to another for righteousness, is illustrated by two sorts of persons, who have different things accounted to them, and in a different manner; to the worker, the reward is reckoned of debt, and not of grace, Rom 4:4, but to the believer that works not, his faith, as Abraham's was, is counted for righteousness; whence it follows, that not the worker is justified by his works, but the believer by the righteousness of faith; and this is confirmed by a testimony of David in Ps 32:1, by which the apostle proves the imputation of righteousness without works, in which the happiness of men consists, Rom 4:6, and shows, that this happiness does not belong to circumcised persons only, but to the uncircumcised also; and therefore is not by circumcision, but by faith, Rom 4:9, and which he proves by observing the time when faith was reckoned to Abraham for righteousness; not when he was circumcised, but before, Rom 4:10, the use of which circumcision to him was to assure him, that he should be the father of uncircumcised Gentiles that believed, to whom righteousness should be imputed, as to him when he was uncircumcised, Rom 4:11, who are described by their imitation of his faith, which he had, and exercised before his circumcision, Rom 4:12. And this leads on to a fresh argument, proving justification to be by faith, and not by the works of the law, since the promise made to Abraham, and his seed, was not through the law, but the righteousness of faith; and consequently both his and their justification were not by the one, but by the other, Rom 4:13, or, if otherwise, both the faithfulness of God, and the faith of his people, would be void, and the promise of grace of no effect, Rom 4:14. And this is still further argued from the effect of the law working wrath, which, if justification was by it, it would never do, Rom 4:15. The wisdom and goodness of God in giving faith, and not works, a concern in justification, are observed, Rom 4:16, whereby it appears to be of free grace, faith only being a recipient, and what gives all the glory to God; and also the promise of eternal life through justification by free grace becomes sure to all the spiritual seed; who are distributed into two sorts, the believing Jews under the legal dispensation, and the believing Gentiles, under the Gospel dispensation; of both which Abraham was father; which is confirmed by a testimony out of Gen 17:4, whose faith is described by the object of it, the omnipotent God that quickens the dead, and calls things that are not, as though they were, Rom 4:17, and by the nature of it, Rom 4:18, believing in hope against hope, resting on the promise of God; and by the strength of it, being not at all weakened by considering, either his own case, or that of his wife's, Rom 4:19, and was so far from being staggered through unbelief at these things, that it was strong in exercise, thereby glorifying God, the object of it, Rom 4:20, nay, it rose up to a plerophory, a full assurance, Rom 4:21, being built upon the power of a promising God; hence, as before observed, his faith was reckoned to him for righteousness, Rom 4:22, And now in the same way that he was justified, all his children, his spiritual seed, are justified, whether they be Jews or Gentiles; for what is said concerning the imputation of the righteousness of faith to him, does not concern him only, Rom 4:23, but all true believers also; whose faith is described by the object of it, him that raised up Christ from the dead, that is, God the Father, Rom 4:24, who is supposed hereby to have been dead, and is represented as the Lord and Saviour of his people; and of whom a further account is given, Rom 4:25, as being delivered into the hands of men, of justice, and of death, for the sins of his people, which he took upon him, and bore, and made satisfaction for, and as being raised again for their justification; so that this is a benefit owing not to the works of men, but to what Christ has done and suffered in the room and stead of his people; which is what the apostle meant to bring this point unto; the blessed effects and consequences of which he relates in the next chapter.
4:14:1: Իսկ արդ՝ զի՞նչ ասիցեմք զգտանելն Աբրահամու նահապետին մերոյ ըստ մարմնոյ[3342]։ [3342] Ոմանք. Ասեմք... նահապետին մեր ըստ։
1 Իսկ արդ, ի՞նչ կարող ենք ասել Աբրահամի՝ ըստ մարմնի մեր նախահօր մասին.
4 Ուրեմն ի՞նչ գտաւ Աբրահամ՝ մեր նահապետը՝ մարմնի կողմանէ։
Իսկ արդ զի՞նչ ասիցեմք զգտանելն Աբրահամու նահապետին մերոյ ըստ մարմնոյ:

4:1: Իսկ արդ՝ զի՞նչ ասիցեմք զգտանելն Աբրահամու նահապետին մերոյ ըստ մարմնոյ[3342]։
[3342] Ոմանք. Ասեմք... նահապետին մեր ըստ։
1 Իսկ արդ, ի՞նչ կարող ենք ասել Աբրահամի՝ ըստ մարմնի մեր նախահօր մասին.
4 Ուրեմն ի՞նչ գտաւ Աբրահամ՝ մեր նահապետը՝ մարմնի կողմանէ։
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4:11: Что же, скажем, Авраам, отец наш, приобрел по плоти?
4:1  τί οὗν ἐροῦμεν εὑρηκέναι ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα;
4:1. Τί (To-what-one) οὖν (accordingly) ἐροῦμεν (we-shall-utter-unto) Ἀβραὰμ (to-an-Abraam) τὸν (to-the-one) προπάτορα (to-a-before-father) ἡμῶν (of-us) κατὰ (down) σάρκα; (to-a-flesh?"
4:1. quid ergo dicemus invenisse Abraham patrem nostrum secundum carnemWhat shall we say then that Abraham hath found, who is our father according to the flesh?
1. What then shall we say that Abraham, our forefather according to the flesh, hath found?
4:1. So then, what shall we say that Abraham had achieved, who is our father according to the flesh?
4:1. What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
What shall we say then that Abraham our father, as pertaining to the flesh, hath found:

1: Что же, скажем, Авраам, отец наш, приобрел по плоти?
4:1  τί οὗν ἐροῦμεν εὑρηκέναι ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα;
4:1. quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem
What shall we say then that Abraham hath found, who is our father according to the flesh?
4:1. So then, what shall we say that Abraham had achieved, who is our father according to the flesh?
4:1. What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Авраам был для иудеев представителем праведности, и его пример лучше всего мог послужить для разрешения вопроса о том, как достигать праведности. Если он, этот знаменитейший патриарх, оправдался через веру только, то, значит,

прав Апостол, утверждавший, что спасение дается только через веру; если же к этой вере Авраам должен был присоединить и некоторые дела, то этим разрушалось все учение Павла. Что же Авраам, наш праотец, достиг (приобрел) делами (по плоти)? - Некоторые из древних и из новых толкователей выражение по плоти относят к слову отец наш, но это неправильно, потому что, во-первых, это прибавление было бы излишне, во-вторых, - оно бы не подходило к читателям послания, которые в большинстве своем были не евреи, и, в-третьих, - сам Апостол считал Авраама отцом христиан не по плоти, а по вере (см. Гал 3:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Case of Abraham.A. D. 58.
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin.

Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges they enjoyed, and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews: Abraham our father. Now surely his prerogative must needs be as great as theirs who claim it as his seed according to the flesh. Now what has he found? All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God; and thus Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of great price. What has he found, kata sarka--as pertaining to the flesh, that is, by circumcision and his external privileges and performances? These the apostle calls flesh, Phil. iii. 3. Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God's acceptance? No, by no means, which he proves by several arguments.

I. If he had been justified by works, room would have been left for boasting, which must for ever be excluded. If so, he hath whereof to glory (v. 2), which is not to be allowed. "But," might the Jews say, "was not his name made great (Gen. xii. 2), and then might not he glory?" Yes, but not before God; he might deserve well of men, but he could never merit of God. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility; but nothing to glory in before God, 1 Cor. iv. 4; Phil. iii. 8, 9. So Abraham. Observe, He takes it for granted that man must not pretend to glory in any thing before God; no, not Abraham, as great and as good a man as he was; and therefore he fetches an argument from it: it would be absurd for him that glorieth to glory in any but the Lord.

II. It is expressly said that Abraham's faith was counted to him for righteousness. What saith the scripture? v. 3. In all controversies in religion this must be our question, What saith the scripture? It is not what this great man, and the other good man, say, but What saith the scripture? Ask counsel at this Abel, and so end the matter, 2 Sam. ii. 18. To the law, and to the testimony (Isa. viii. 20), thither is the last appeal. Now the scripture saith that Abraham believed, and this was counted to him for righteousness (Gen. xv. 6); therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself any of the formal nature of a righteousness, further than as God himself was graciously pleased so to count it to him. It is mentioned in Genesis, upon occasion of a very signal and remarkable act of faith concerning the promised seed, and is the more observable in that it followed upon a grievous conflict he had had with unbelief; his faith was now a victorious faith, newly returned from the battle. It is not the perfect faith that is required to justification (there may be acceptable faith where there are remainders of unbelief), but the prevailing faith, the faith that has the upper hand of unbelief.

III. If he had been justified by faith, the reward would have been of debt, and not of grace, which is not to be imagined. This is his argument (v. 4, 5): Abraham's reward was God himself; so he had told him but just before (Gen. xv. 1), I am thy exceeding great reward. Now, if Abraham had merited this by the perfection of his obedience, it had not been an act of grace in God, but Abraham might have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be; it is impossible for man, much more guilty man, to make God a debtor to him, Rom. xi. 35. No, God will have free grace to have all the glory, grace for grace's sake, John i. 16. And therefore to him that worketh not--that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but disclaiming any such pretension casts himself wholly upon the free grace of God in Christ, by a lively, active, obedient faith--to such a one faith is counted for righteousness, is accepted of God as the qualification required in all those that shall be pardoned and saved. Him that justifieth the ungodly, that is, him that was before ungodly. His former ungodliness was no bar to his justification upon his believing: ton asebe--that ungodly one, that is, Abraham, who, before his conversion, it should seem, was carried down the stream of the Chaldean idolatry, Josh. xxiv. 2. No room therefore is left for despair; though God clears not the impenitent guilty, yet through Christ he justifies the ungodly.

IV. He further illustrates this by a passage out of the Psalms, where David speaks of the remission of sins, the prime branch of justification, as constituting the happiness and blessedness of a man, pronouncing blessed, not the man who has no sin, or none which deserved death (for then, while man is so sinful, and God so righteous, where would be the blessed man?) but the man to whom the Lord imputeth not sin, who though he cannot plead, Not guilty, pleads the act of indemnity, and his plea is allowed. It is quoted from Ps. xxxii. 1, 2, where observe, 1. The nature of forgiveness. It is the remission of a debt or a crime; it is the covering of sin, as a filthy thing, as the nakedness and shame of the soul. God is said to cast sin behind his back, to hide his face from it, which, and the like expressions, imply that the ground of our blessedness is not our innocency, or our not having sinned (a thing is, and is filthy, though covered; justification does not make the sin not to have been, or not to have been sin), but God's not laying it to our charge, as it follows here: it is God's not imputing sin (v. 8), which makes it wholly a gracious act of God, not dealing with us in strict justice as we have deserved, not entering into judgment, not marking iniquities, all which being purely acts of grace, the acceptance and the reward cannot be expected as debts; and therefore Paul infers (v. 6) that it is the imputing of righteousness without works. 2. The blessedness of it: Blessed are they. When it is said, Blessed are the undefiled in the way, blessed is the man that walketh not in the counsel of the wicked, &c., the design is to show the characters of those that are blessed; but when it is said, Blessed are those whose iniquities are forgiven, the design is to show what that blessedness is, and what the ground and foundation of it. Pardoned people are the only blessed people. The sentiments of the world are, Those are happy that have a clear estate, and are out of debt to man; but the sentence of the word is, Those are happy that have their debts to God discharged. O how much therefore is it our interest to make it sure to ourselves that our sins are pardoned! For this is the foundation of all other benefits. So and so I will do for them; for I will be merciful, Heb. viii. 12.
Adam Clarke: Commentary on the Bible - 1831
4:1: Jew. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? - The κατα σαρκα, 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 κατα σαρκα, 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, Rom 3:27, 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.
Albert Barnes: Notes on the Bible - 1834
4:1: What shall we say then? - See Rom 3:1. This is rather the objection of a Jew. "How does your doctrine of justification by faith agree with what the Scriptures say of Abraham? Was the Law set aside in his case? Did he derive no advantage in justification from the rite of circumcision, and from the covenant which God made with him?" The object of the apostle now is to answer this inquiry.
That Abraham our father - Our ancestor; the father and founder of the nation; see the note at Mat 3:9 The Jews valued themselves much on the fact that he was their father; and an argument, drawn from his example or conduct, therefore, would be especially forcible.
As pertaining to the flesh - This expression is one that has been much controverted. In the original, it may refer either to Abraham as their father "according to the flesh," that is, their natural father, or from whom they were descended; or it may be connected with "hath found." "What shall we say that Abraham our father hath found in respect to the flesh?" κατὰ σάρκα kata sarka. The latter is doubtless the proper connection. Some refer the word "flesh" to external privileges and advantages; others to his own strength or power (Calvin and Grotius); and others make it refer to circumcision. This latter I take to be the correct interpretation. It agrees best with the connection, and equally well with the usual meaning of the word. The idea is, "If people are justified by faith; if works are to have no place; if, therefore, all rites and ceremonies, all legal observances, are useless in justification; what is the advantage of circumcision? What benefit did Abraham derive from it? Why was it appointed? And why is such an importance attached to it in the history of his life." A similar question was asked in Rom 3:1.
Hath found - Hath obtained. What advantage has he derived from it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: what: Rom 6:1, Rom 7:7, Rom 8:31
Abraham: Isa 51:2; Mat 3:9; Luk 3:8, Luk 16:24, Luk 16:25, Luk 16:29-31; Joh 8:33, Joh 8:37-41, Joh 8:53, Joh 8:56; Act 13:26; Co2 11:22
as pertaining: Rom 4:16; Heb 12:9
Geneva 1599
4:1 What (1) shall we then say that Abraham our father, as pertaining to the (a) flesh, hath found?
(1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.
(a) By works, as is evident from the next verse.
John Gill
4:1 What shall we say then,.... 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, , "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.
John Wesley
4:1 That our father Abraham hath found - Acceptance with God. According to the flesh - That is, by works.
Robert Jamieson, A. R. Fausset and David Brown
4:1 THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."
4:24:2: Զի եթէ Աբրահամու գործո՛վք էր արդարացեալ, ունել ունէ՛ր պարծանս, այլ ո՛չ առ Աստուած[3343]։ [3343] Ոմանք. Աբրահամ գործովք։
2 որովհետեւ, եթէ Աբրահամը գործերով էր արդարացուած, պարծենալու պատճառ ունէր, բայց ոչ Աստծու առաջ:
2 Վասն զի եթէ Աբրահամ գործով արդարացած ըլլար, իրաւցնէ պարծանք պիտի ունենար, բայց ո՛չ թէ Աստուծոյ առջեւ։
Զի եթէ Աբրահամու գործովք էր արդարացեալ, ունել ունէր պարծանս, այլ ոչ առ Աստուած:

4:2: Զի եթէ Աբրահամու գործո՛վք էր արդարացեալ, ունել ունէ՛ր պարծանս, այլ ո՛չ առ Աստուած[3343]։
[3343] Ոմանք. Աբրահամ գործովք։
2 որովհետեւ, եթէ Աբրահամը գործերով էր արդարացուած, պարծենալու պատճառ ունէր, բայց ոչ Աստծու առաջ:
2 Վասն զի եթէ Աբրահամ գործով արդարացած ըլլար, իրաւցնէ պարծանք պիտի ունենար, բայց ո՛չ թէ Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: Если Авраам оправдался делами, он имеет похвалу, но не пред Богом.
4:2  εἰ γὰρ ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα· ἀλλ᾽ οὐ πρὸς θεόν.
4:2. εἰ (If) γὰρ (therefore) Ἀβραὰμ (an-Abraam) ἐξ (out) ἔργων (of-works) ἐδικαιώθη, (it-was-en-course-belonged,"ἔχει (it-holdeth) καύχημα: (to-a-boasting-to) ἀλλ' (other) οὐ (not) πρὸς (toward) θεόν, (to-a-Deity,"
4:2. si enim Abraham ex operibus iustificatus est habet gloriam sed non apud DeumFor if Abraham were justified by works, he hath whereof to glory, but not before God.
2. For if Abraham was justified by works, he hath whereof to glory; but not toward God.
4:2. For if Abraham was justified by works, he would have glory, but not with God.
4:2. For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
For if Abraham were justified by works, he hath [whereof] to glory; but not before God:

2: Если Авраам оправдался делами, он имеет похвалу, но не пред Богом.
4:2  εἰ γὰρ ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα· ἀλλ᾽ οὐ πρὸς θεόν.
4:2. si enim Abraham ex operibus iustificatus est habet gloriam sed non apud Deum
For if Abraham were justified by works, he hath whereof to glory, but not before God.
4:2. For if Abraham was justified by works, he would have glory, but not with God.
4:2. For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Ответа на поставленный вопрос не имеется, но он сам собою предполагается: Авраам делами не приобрел себе оправдания. К этому Апостол прибавляет, что если бы Авраам оправдался делами, то он имеет возможность хвалиться, об уничтожении которой Апостол сказал в III гл. 27: ст. Но он нигде не хвалится этим пред Богом - о делах его Писание не говорит, когда ведет речь о его оправдании. Следовательно, отпадает и всякая мысль о возможности восстановления самооправдания делами. Пусть люди, его потомки, восторгаются его подвигами, но не эти подвиги дали ему оправдание пред Богом!
Adam Clarke: Commentary on the Bible - 1831
4:2: 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, 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.
Albert Barnes: Notes on the Bible - 1834
4:2: For if Abraham ... - This is the answer of the apostle. If Abraham was justified on the ground of his own merits, he would have reason to boast, or to claim praise. He might regard himself as the author of it, and take the praise to himself; see Rom 4:4. The inquiry, therefore, was, whether in the account of the justification of Abraham, there was to be found any such statement of a reason for self-confidence and boasting.
But not before God - In the sight of God. That is, in his recorded judgment, he had no ground of boasting on account of works. To show this, the apostle appeals at once to the Scriptures, to show that there was no such record as that Abraham could boast that he was justified by his works. As God judges right in all cases, so it follows that Abraham had no just ground of boasting, and of course that he was not justified by his own works. The sense of this verse is well expressed by Calvin. "If Abraham was justified by his works, he might boast of his own merits. But he has no ground of boasting before God. Therefore he was not justified by works."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Abraham: Rom 3:20-28; Phi 3:9
he hath: Rom 3:27, Rom 15:17; Eze 8:9; Jer 9:23, Jer 9:24; Co1 9:16; Co2 5:12, Co2 11:12, Co2 11:30; Co2 12:1-9; Gal 6:13, Gal 6:14; Eph 2:9
but: Gen 12:12, Gen 12:13, Gen 12:18, Gen 12:20, Gen 20:9-13; Jos 24:2; Co1 1:29, Co1 4:7; Gal 3:22
Geneva 1599
4:2 (2) For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
(2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.
John Gill
4:2 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, Jas 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.
John Wesley
4:2 The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.
Robert Jamieson, A. R. Fausset and David Brown
4:2 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.
4:34:3: Իսկ զի՞նչ ասիցէ գիր. Հաւատաց Աբրահամ յԱստուած, եւ համարեցա՛ւ նմա յարդարութիւն[3344]։ [3344] Ոմանք. Զինչ ասէ գիր... նմա արդարութիւն։
3 Իսկ ի՞նչ է ասում Գրուածքը. Հաւատաց Աբրահամն Աստծուն, ւ այդ որպէս արդարութիւն համարուեց նրա համար»[4]:[4] Ծննդոց 15. 6:
3 Քանզի գիրքը ի՞նչ կ’ըսէ. «Աբրահամ Աստուծոյ հաւատաց եւ ան՝ իրեն արդարութիւն սեպուեցաւ»։
Իսկ զի՞նչ ասիցէ գիր. Հաւատաց Աբրահամ յԱստուած եւ համարեցաւ նմա յարդարութիւն:

4:3: Իսկ զի՞նչ ասիցէ գիր. Հաւատաց Աբրահամ յԱստուած, եւ համարեցա՛ւ նմա յարդարութիւն[3344]։
[3344] Ոմանք. Զինչ ասէ գիր... նմա արդարութիւն։
3 Իսկ ի՞նչ է ասում Գրուածքը. Հաւատաց Աբրահամն Աստծուն, ւ այդ որպէս արդարութիւն համարուեց նրա համար»[4]:
[4] Ծննդոց 15. 6:
3 Քանզի գիրքը ի՞նչ կ’ըսէ. «Աբրահամ Աստուծոյ հաւատաց եւ ան՝ իրեն արդարութիւն սեպուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Ибо что говорит Писание? Поверил Авраам Богу, и это вменилось ему в праведность.
4:3  τί γὰρ ἡ γραφὴ λέγει; ἐπίστευσεν δὲ ἀβραὰμ τῶ θεῶ, καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσύνην.
4:3. τί (to-what-one) γὰρ (therefore) ἡ (the-one) γραφὴ (a-scribing) λέγει; (it-fortheth?" Ἐπίστευσεν ( It-trusted-of ) δὲ ( moreover ," Ἀβραὰμ ( an-Abraam ," τῷ ( unto-the-one ) θεῷ , ( unto-a-Deity ," καὶ ( and ) ἐλογίσθη ( it-was-fortheed-to ) αὐτῷ ( unto-it ) εἰς ( into ) δικαιοσύνην . ( to-a-course-belongedness )
4:3. quid enim scriptura dicit credidit Abraham Deo et reputatum est illi ad iustitiamFor what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
3. For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.
4:3. For what does Scripture say? “Abram believed God, and it was reputed to him unto justice.”
4:3. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness:

3: Ибо что говорит Писание? Поверил Авраам Богу, и это вменилось ему в праведность.
4:3  τί γὰρ ἡ γραφὴ λέγει; ἐπίστευσεν δὲ ἀβραὰμ τῶ θεῶ, καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσύνην.
4:3. quid enim scriptura dicit credidit Abraham Deo et reputatum est illi ad iustitiam
For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
4:3. For what does Scripture say? “Abram believed God, and it was reputed to him unto justice.”
4:3. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Что же дало ему новую жизнь, что поставило его в новые отношения к Богу? Вера. Авраам поверил Богу, что у него, дряхлого бездетного старца, будет многочисленное потомство, и Бог вменил ему эту веру в праведность. - Как понимать это вменение? Стал ли Авраам в силу этого действительно праведным, в полном смысле оправданным и освященным? Конечно, нет. Когда жертва Христова еще не была принесена, до тех пор не могло еще быть полного прощения грехов и действительного оправдания (Евр 9:15). В Ветхом Завете, возможно, было лишь потенциальное оправдание, и вера Авраамова могла заключать в себе только зерно будущего оправдания. Но все-таки вера эта ставилась в счет (вменялась) Аврааму и другим имевшим ее людям Ветхого Завета - человек верующий чувствовал, что Бог его одобряет за эту веру, и это давало ему известную степень нравственного успокоения.
Adam Clarke: Commentary on the Bible - 1831
4:3: For, what saith the Scripture? - The Scriptural account of this transaction, Gen 15:6, is decisive; for there it is said, Abraham believed God, and it was counted, ελογισθη, it was reckoned to him for righteousness, εις δικαιοσυνην, for justification.
Albert Barnes: Notes on the Bible - 1834
4:3: For what saith the Scripture? - The inspired account of Abraham's justification. This account was final, and was to settle the question. This account is found in Gen 15:6.
Abraham believed God - In the Hebrew, "Abraham believed Yahweh." The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in Rom 4:16-21. The reason why it was counted to him for righteousness was, that it was such a strong, direct, and unwavering act of confidence in the promise of God.
And it - The word "it" here evidently refers to the act of believing It does not refer to the righteousness of another - of God, or of the Messiah; but the discussion is solely of the strong act of Abraham's faith. which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, the strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fully expressed in Rom 4:18-22. When therefore it is said that the righteousness of Christ is accounted or imputed to us; when it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doctrine, it cannot be defended by "this" passage of Scripture.
Faith is uniformly an act of the mind. It is not a created essence which is placed within the mind. It is not a substance created independently of the soul, and placed within it by almighty power. It is not a principle, for the expression a principle of faith, is as unmeaningful as a principle of joy, or a principle of sorrow, or a principle of remorse. God promises; the man believes; and this is the whole of it.
(A principle is the "element or original cause," out of which certain consequences arise, and to which they may be traced. And if faith be the root of all acceptable obedience, then certainly, in this sense, it is a principle. But whatever faith be, it is not here asserted that it is imputed for, or instead of, righteousness. See the note above.)
While the word "faith" is sometimes used to denote religious doctrine, or the system that is to be believed (Act 6:7; Act 15:9; Rom 1:5; Rom 10:8; Rom 16:26; Eph 3:17; Eph 4:5; Ti1 2:7, etc.); yet, when it is used to denote that which is required of people, it always denotes an acting of the mind exercised in relation to some object, or some promise, or threatening, or declaration of some other being; see the note at Mar 16:16.
Was counted - ἐλογίσθη elogigisthē. The same word in Rom 4:22, is is rendered "it was imputed." The word occurs frequently in the Scriptures. In the Old Testament, the verb חשׁב chaashab, which which is translated by the word λογίζομαι logizomai, means literally, "to think, to intend," or "purpose; to imagine, invent," or "devise; to reckon," or "account; to esteem; to impute," that is, to impute to a man what belongs to himself, or what "ought" to be imputed to him. It occurs only in the following places: Psa 32:2; Psa 35:4; Isa 10:7; Job 19:11; Job 33:10; Gen 16:6; Gen 38:15; Sa1 1:13; Psa 52:4; Jer 18:18; Zac 7:10; Job 6:26; Job 19:16; Isa 13:17; Kg1 10:21; Num 18:27, Num 18:30; Psa 88:4; Isa 40:17; Lam 4:2; Isa 40:15; Gen 31:16. I have examined all the passages, and as the result of my examination have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man what does not strictly belong to him; or of charging on him what ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring, or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times (see "Schmidius' Concord)," and, in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be derived, therefore, from this word. Whatever is meant by it here, it evidently is declared that the act of believing is what is intended, both by Moses and by Paul.
For righteousness - In order to justification; or to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God. In reference to this we may remark,
(1) That it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance; for then it would have been a work. Faith was as much his own act, as any act of obedience to the Law.
(2) the design of the apostle was to show that by the Law, or by works, man could not be justified; Rom 3:28; Rom 4:2.
(3) faith was not what the Law required. It demanded complete and perfect obedience; and if a man was justified by faith, it was in some other way than by the Law.
(4) as the Law did not demand this; and as faith was something different from the demand of the Law; so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit. It was not by complying with the Law. It was in a mode entirely different.
(5) in being justified by faith, it is meant, therefore, that we are treated as righteous; that we are forgiven; that we are admitted to the favor of God, and treated as his friends.
(6) in this act, faith, is a mere instrument, an antecedent, a "sine qua non," what God has been pleased to appoint as a condition on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God; of affection for his cause and character; of reconciliation and friendship; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance.
(7) since this is not a matter of law; since the Law could not be said to demand it; as it is on a different principle; and as the acceptance of faith, or of a believer, cannot be a matter of merit or claim, so justification is of grace, or mere favor. It is in no sense a matter of merit on our part, and thus stands distinguished entirely from justification by works, or by conformity to the Law. From beginning to end, it is, so far as we are concerned, a matter of grace. The merit by which all this is obtained, is the work of the Lord Jesus Christ, through whom this plan is proposed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in themselves ungodly; see Rom 4:5. In this place we have also evidence that faith is always substantially of the same character. In the case of Abraham it was confidence in God and his promises. All faith has the same nature, whether it be confidence in the Messiah, or in any of the divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel; see Heb. 11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: what: Rom 9:17, Rom 10:11, Rom 11:2; Isa 8:20; Mar 12:10; Jam 4:5; Pe2 1:20, Pe2 1:21
Abraham: Gen 15:6; Gal 3:6-8; Jam 2:23
counted: Rom 4:5, Rom 4:9, Rom 4:11, Rom 4:22-25; Psa 106:31
Geneva 1599
4:3 (3) For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.
John Gill
4:3 For what saith the Scripture?.... This answers to "what is that which is written" (c)? or what does the Scripture say? which is a way of speaking used by the Jews, when anything is proposed, which seems contrary to Scripture, as here justification by works does. A testimony from Scripture is here produced, proving that Abraham was justified by faith, and not by works: the place referred to is Gen 15:6;
Abraham believed God; the object of his faith and trust were not his riches, nor his righteousness, but Jehovah, the Son of God, the second person in the Trinity, styled in Gen 15:1, "the Word of the Lord", the essential Word of God, and called his "shield", and "exceeding great reward"; characters which are very applicable to Christ: and this faith of his in the Lord was not a mere assent to the promise of God, but a fiducial act of faith in him; and was not merely concerned with temporal, but with spiritual things, and particularly about Christ the promised seed:
and it was counted to him for righteousness, the meaning of which is not, that Abraham imputed righteousness to God, or celebrated his righteousness and faithfulness, as some; or that the world reckoned Abraham a righteous person, as others; but that God reckoned him righteous, or imputed it to him for righteousness: and the question is, what the it is which was counted to him for righteousness? and that this is to be understood, , "concerning faith", as R. Solomon Jarchi says, is out of question; for this is expressly said by the apostle, Rom 4:9. The only one is, whether it means the grace of faith by which he believed; or the object of faith on which he believed, and with which his faith was conversant: not the former, for that is not righteousness, nor accounted so; but is distinguished from it, and is that by which a person receives and lays hold on righteousness; besides, whatever may be alleged in favour of the imputation of Abraham's faith to himself for righteousness, it can never be thought to be imputed to others on that account; whereas the very selfsame it is imputed to others also; see Rom 4:24; it remains then that it was the promised seed, the Messiah, and his righteousness, which Abraham, by faith, looked unto, and believed in, that was made unto him righteousness by imputation. Now since so great and good a man as Abraham was not justified by works, but by faith in the righteousness of the Messiah, it follows, that none of his sons, nor any other person whatever, ought to seek for, or expect to be justified in any other way.
(c) T. Bab. Beracot, fol. 5. 1. & 15. 2. & passim.
John Wesley
4:3 Abraham believed God - That promise of God concerning the numerousness of his seed, Gen 15:5, Gen 15:7; but especially the promise concerning Christ, Gen 12:3, through whom all nations should be blessed. And it was imputed to him for righteousness - God accepted him as if he had been altogether righteous. Gen 15:6.
Robert Jamieson, A. R. Fausset and David Brown
4:3 For what saith the, Scripture? Abraham believed God, and it--his faith.
was counted to him for righteousness-- (Gen 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Rom 4:4-5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (Jn 6:29; 1Jn 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Gen 12:3; Gen 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.
4:44:4: Բայց այնմ որ գործիցէն, ո՛չ համարին վարձքն ըստ շնորհաց, այլ ըստ պարտեա՛ց[3345]։ [3345] Ոմանք. Որ գործիցեն... վարձք ըստ շնորհացն, այլ ըստ պարտեացն։
4 Բայց ով գործ է անում, նրա վարձը որպէս շնորհ չի դիտւում, այլ՝ որպէս պարտք.
4 Բայց ան որ գործ մը կ’ընէ, վարձքը շնորհքէ եղած չի սեպուիր անոր, հապա՝ շահուած։
Բայց այնմ որ գործիցէն, ոչ համարին վարձքն ըստ շնորհաց` այլ ըստ պարտեաց:

4:4: Բայց այնմ որ գործիցէն, ո՛չ համարին վարձքն ըստ շնորհաց, այլ ըստ պարտեա՛ց[3345]։
[3345] Ոմանք. Որ գործիցեն... վարձք ըստ շնորհացն, այլ ըստ պարտեացն։
4 Բայց ով գործ է անում, նրա վարձը որպէս շնորհ չի դիտւում, այլ՝ որպէս պարտք.
4 Բայց ան որ գործ մը կ’ընէ, վարձքը շնորհքէ եղած չի սեպուիր անոր, հապա՝ շահուած։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Воздаяние делающему вменяется не по милости, но по долгу.
4:4  τῶ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα·
4:4. τῷ (Unto-the-one) δὲ (moreover) ἐργαζομένῳ ( unto-working-to ) ὁ (the-one) μισθὸς (a-pay) οὐ (not) λογίζεται (it-be-fortheed-to) κατὰ (down) χάριν (to-a-granting,"ἀλλὰ (other) κατὰ (down) ὀφείλημα: (to-a-debting-to)
4:4. ei autem qui operatur merces non inputatur secundum gratiam sed secundum debitumNow to him that worketh, the reward is not reckoned according to grace but according to debt.
4. Now to him that worketh, the reward is not reckoned as of grace, but as of debt.
4:4. But for he who works, wages are not accounted according to grace, but according to debt.
4:4. Now to him that worketh is the reward not reckoned of grace, but of debt.
Now to him that worketh is the reward not reckoned of grace, but of debt:

4: Воздаяние делающему вменяется не по милости, но по долгу.
4:4  τῶ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα·
4:4. ei autem qui operatur merces non inputatur secundum gratiam sed secundum debitum
Now to him that worketh, the reward is not reckoned according to grace but according to debt.
4:4. But for he who works, wages are not accounted according to grace, but according to debt.
4:4. Now to him that worketh is the reward not reckoned of grace, but of debt.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Из сказанного в Пятикнижии Апостол сейчас же делает заключение. Вменение Богом веры Авраамовой в праведность, очевидно, было делом милости Божией, потому что, как сказано в объяснении 3-го ст., Бог в Аврааме еще не видел действительной праведности - ее в Ветхом Завете и не было. Напротив, если бы Авраам стяжал право на оправдание своими делами, то Бог должен бы его оправдать (по долгу). Между тем нигде в Ветхом Завете о таком долге, какой Бог имел бы по отношению к праведным людям, речи нет. Отсюда Апостол делает такой общий вывод: два способа приобрести праведность - собственные дела или вера. За дела награда дается по долгу, за веру - по милости, без наличной полной праведности. Вера эта должна состоять в убеждении, что Бог может сделать праведным и грешника (нечестивого), может очистить его от греховной скверны, от которой сам человек не может очиститься. Но отсюда ясно, почему Господь вменил Аврааму его веру в праведность. Авраам, очевидно, сам все усилия употребил к тому, чтобы очиститься от грехов, но не мог этого достигнуть и потому с верою ожидал этого очищения от Бога. Таким образом, он верою уже предвкушал будущее оправдание, которое будет даровано человечеству через Христа, и ему была вменена эта будущая праведность, в действительности еще тогда не существовавшая.
Adam Clarke: Commentary on the Bible - 1831
4:4: Now to him that worketh is the reward not reckoned of grace, but of debt - Therefore, if Abraham had been justified by works, the blessings he received would have been given to him as a reward for those works, and consequently his believing could have had no part in his justification, and his faith would have been useless.
Albert Barnes: Notes on the Bible - 1834
4:4: Now to him that worketh ... - This passage is not to be understood as affirming that any actually have worked out their salvation by conformity to the Law so as to be saved by their own merits; but it expresses a general truth in regard to works. On that plan, if a man were justified by his works, it would be a matter due to him. It is a general principle in regard to contracts and obligations, that where a man fulfils them he is entitled to the reward as what is due to him, and which he can claim. This is well understood in all the transactions among people. Where a man has fulfilled the terms of a contract, to pay him is not a matter of favor; he has earned it; and we are bound to pay him. So says the apostle, it would be, if a man were justified by his works. He would have a claim on God. It would be wrong not to justify him. And this is an additional reason why the doctrine cannot be true; compare Rom 11:6.
The reward - The pay, or wages. The word is commonly applied to the pay of soldiers, day-laborers, etc.; Mat 20:8; Luk 10:7; Ti1 5:18; Jam 5:4. It has a similar meaning here.
Reckoned - Greek, Imputed. The same word which, in Rom 4:3, is rendered "counted," and in Rom 4:22, imputed. It is used here in its strict and proper sense, to reckon that as belonging to a man which is his own, or which is due to him; see the note at Rom 4:3.
Of grace - Of favor; as a gift.
Of debt - As due; as a claim; as a fair compensation according to the contract.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: Rom 9:32, Rom 11:6, Rom 11:35; mat 20:1-16
Geneva 1599
4:4 (4) Now to him that (b) worketh is the reward not (c) reckoned of grace, but of debt.
(4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.
(b) To him that has deserved anything from his work.
(c) Is not reckoned or given to him.
John Gill
4:4 Now to him that worketh,.... The apostle illustrates the former case by two sorts of persons in this and the next verse, who have different things accounted to them, and in a different manner. The one is represented as working, the other not. By the worker is meant, not one that works from, and upon principles of grace. The regenerate man is disposed to work for God; the man that has the Spirit of God is capable of working; he that has the grace of Christ, and strength from him, can work well; he that believes in Christ, works in a right way; he that loves Christ, works freely, and from a right principle; and he that has Christ's glory in view, works to a right end: but the worker here, is one that works upon nature's principles, and with selfish views; one that works in the strength of nature, trusting to, and glorying in what he does; seeking righteousness by his work, and working for eternal life and salvation. Now let it be supposed, that such a worker not only thinks he does, but if it could be, really does all the works of the law, yields a perfect obedience to it; what
is the reward that is, and will be
reckoned to him? There is no reward due to the creature's work, though ever so perfect, arising front any desert or dignity in itself: there may be a reward by promise and compact; God may promise a reward to encourage to obedience, as he does in the law, which is not eternal life; for that is the free gift of God, and is only brought to light in the Gospel; and though heaven is called a reward, yet not of man's obedience, but Christ's; but admitting heaven itself to be the reward promised to the worker, in what manner must that be reckoned to him?
not of grace: for grace and works can never agree together; for if the reward is reckoned for the man's works, then it is not of grace, "otherwise work is no more work", Rom 11:6; and if it is of grace, then not for his works, "otherwise grace is no more grace", Rom 11:6; it remains therefore, that if it is reckoned for his works, it must be
of debt: it must be his due, as wages are to an hireling. Now this was not Abraham's case, which must have been, had he been justified by works; he had a reward reckoned to him, and accounted his, which was God himself, "I am thy shield, and exceeding, great reward", Gen 15:1; which must be reckoned to him, not of debt, but of grace; wherefore it follows, that he was justified, not by works, but by the grace of God imputed to him; that which his faith believed in for righteousness. The distinction of a reward of grace, and of debt, was known to the Jews; a the one they called the other the former (d) they say is "a benefit", which is freely of grace bestowed on an undeserving person, or one he is not obliged to; the other is what is given, "of debt", in strict justice.
(d) Maimon. Bartenora & Yom Tob in Pirke Abot, c. 1. sect. 3.
John Wesley
4:4 Now to him that worketh - All that the law requires, the reward is no favour, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding, and must affect every individual person.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Now to him that worketh--as a servant for wages.
is the reward not reckoned of grace--as a matter of favor.
but of debt--as a matter of right.
4:54:5: Իսկ այնմ որ ո՛չն գործիցէ, բայց հաւատայցէ յայն որ արդարացուցանէ զամպարիշտս, համարին հաւատք նորա յարդարութիւն[3346]։ [3346] Ոմանք. Այն որ գործիցէ... զամբարիշտսն, համարին նմա հաւատքն յարդա՛՛։ Ոսկան յաւելու. Յարդարութեան, ըստ առաջադրութեան շնորհին Աստուծոյ։
5 իսկ նա, ով գործ չի անում, բայց հաւատում է նրան, ով արդարացնում է մեղաւորին, այդպիսի մէկի հաւատը համարւում է որպէս արդարութիւն:
5 Իսկ ան որ չի գործեր, բայց կը հաւատայ անոր որ ամբարիշտը կ’արդարացնէ, անոր հաւատքը իրեն արդարութիւն կը սեպուի։
Իսկ այնմ որ ոչն գործիցէ, բայց հաւատայցէ յայն որ արդարացուցանէ զամպարիշտս, համարին հաւատք նորա յարդարութիւն:

4:5: Իսկ այնմ որ ո՛չն գործիցէ, բայց հաւատայցէ յայն որ արդարացուցանէ զամպարիշտս, համարին հաւատք նորա յարդարութիւն[3346]։
[3346] Ոմանք. Այն որ գործիցէ... զամբարիշտսն, համարին նմա հաւատքն յարդա՛՛։ Ոսկան յաւելու. Յարդարութեան, ըստ առաջադրութեան շնորհին Աստուծոյ։
5 իսկ նա, ով գործ չի անում, բայց հաւատում է նրան, ով արդարացնում է մեղաւորին, այդպիսի մէկի հաւատը համարւում է որպէս արդարութիւն:
5 Իսկ ան որ չի գործեր, բայց կը հաւատայ անոր որ ամբարիշտը կ’արդարացնէ, անոր հաւատքը իրեն արդարութիւն կը սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: А не делающему, но верующему в Того, Кто оправдывает нечестивого, вера его вменяется в праведность.
4:5  τῶ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην,
4:5. τῷ (unto-the-one) δὲ (moreover) μὴ (lest) ἐργαζομένῳ , ( unto-working-to ,"πιστεύοντι (unto-trusting-of) δὲ (moreover) ἐπὶ (upon) τὸν (to-the-one) δικαιοῦντα (to-en-course-belonging) τὸν (to-the-one) ἀσεβῆ, (to-un-reverant," λογίζεται ( it-fortheeth-to ,"ἡ (the-one) πίστις (a-trust) αὐτοῦ (of-it,"εἰς (into) δικαιοσύνην, (to-an-en-course-belongedness,"
4:5. ei vero qui non operatur credenti autem in eum qui iustificat impium reputatur fides eius ad iustitiamBut to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.
4:5. Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.
4:5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness:

5: А не делающему, но верующему в Того, Кто оправдывает нечестивого, вера его вменяется в праведность.
4:5  τῶ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην,
4:5. ei vero qui non operatur credenti autem in eum qui iustificat impium reputatur fides eius ad iustitiam
But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
4:5. Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.
4:5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: But to him that worketh not - Which was the case with Abraham, for he was called when he was ungodly, i.e. an idolater; and, on his believing, was freely justified: and, as all men have sinned, none can be justified by works; and, therefore, justification, if it take place at all, must take place in behalf of the ungodly, forasmuch as all mankind are such. Now, as Abraham's state and mode in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God; and this is precisely the state of Jews and Gentiles at present; there can be no other mode of justification than by faith in that Christ who is Abraham's seed, and in whom, according to the promise, all the nations of the earth are to be blessed.
It is necessary to observe here, in order to prevent confusion and misapprehension, that although the verb δικαιοω has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a person into the favor of God. See these different acceptations cited in the note on Rom 1:17 (note), and particularly under No. 7. It is also necessary to observe, that our translators render the verb λογιζομαι differently in different parts of this chapter. It is rendered counted, Rom 4:3, Rom 4:5; reckoned, Rom 4:4, Rom 4:9, Rom 4:10; imputed, Rom 4:6, Rom 4:8, Rom 4:11, Rom 4:22-24. Reckoned is probably the best sense in all these places.
Albert Barnes: Notes on the Bible - 1834
4:5: But to him that worketh not - Who does not rely on his conformity to the Law for his justification; who does not depend on his works; who seeks to be justified in some other way. The reference here is to the Christian plan of justification.
But believeth - Note, Rom 3:26.
On him - On God. Thus, the connection requires; for the discussion has immediate reference to Abraham, whose faith was in the promise of God.
That justifieth the ungodly - This is a very important expression. It implies,
(1) That people are sinners, or are ungodly.
(2) that God regards them as such when they are justified. He does not justify them because he sees them to be, or regards them to be righteous; but knowing that they are in fact polluted. He does not first esteem them, contrary to fact, to be pure; but knowing that they are polluted, and that they deserve no favor, he resolves to forgive them, and to treat them as his friends.
(3) in themselves they are equally undeserving, whether they are justified or not. Their souls have been defiled by sin; and that is known when they are pardoned. God judges things as they are; and sinners who are justified, he judges not as if they were pure, or as if they had a claim; but he regards them as united by faith to the Lord Jesus; and in this relation he judges that they should be treated as his friends, though they have been, are, and always will be, personally undeserving. It is not meant that the righteousness of Christ is transferred to them, so as to become personally theirs - for moral character cannot be transferred; nor that it is infused into them, making them personally meritorious - for then they could not be spoken of as ungodly; but that Christ died in their stead, to atone for their sins, and is regarded and esteemed by God to have died; and that the results or benefits of his death are so reckoned or imputed to believers as to make it proper for God to regard and treat them as if they had themselves obeyed the Law; that is, as righteous in his sight; see the note at Rom 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: But to: Rom 4:24, Rom 4:25, Rom 3:22, Rom 5:1, Rom 5:2, Rom 10:3, Rom 10:9, Rom 10:10; Act 13:38, Act 13:39; Gal 2:16, Gal 2:17, Gal 3:9-14; Phi 3:9
believeth: Rom 4:24, Rom 3:26-30, Rom 8:30-34; Joh 5:24; Gal 3:8
ungodly: Rom 1:17, Rom 1:18, Rom 5:6-8; Jos 24:2; Zac 3:3, Zac 3:4; Co1 6:9-11; Ti1 1:13-15; Tit 3:3-7
his faith: Rom 4:3; Hab 2:4
Geneva 1599
4:5 But to him that worketh not, but believeth on him that (d) justifieth the ungodly, his faith is counted for righteousness.
(d) That makes him who is wicked in himself to be just in Christ.
John Gill
4:5 But to him that worketh not,.... Not that the believer does not work at all, but not from such principles, and with such views as the other; he does not work in order to obtain life and salvation; he does not seek for justification by his doings:
but believeth on him that justifieth the ungodly: or that ungodly one: particular reference is had to Abraham, who in his state of unregeneracy was an ungodly person; as all God's elect are in a state of nature, and are such when God justifies them, being without a righteousness of their own; wherefore he imputes the righteousness of another, even that of his own Son, unto them: and though he justifies the ungodly, he does not justify their ungodliness, but them from it; nor will he, nor does he leave them to live and die in it; now to him that worketh not, that is perfect righteousness; or has no opportunity of working at all; or what he does, he does not do, that he might be justified by it; but exercises faith on God as justifying persons, who, like himself, are sinners, ungodly and destitute of a righteousness:
his faith is counted for righteousness; not the act, but the object of it; which was Abraham's case, and therefore was not justified by works. The Vulgate Latin version here adds, "according to the purpose of the grace of God".
John Wesley
4:5 But to him that worketh not - It being impossible he should without faith. But believeth, his faith is imputed to him for righteousness - Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice ; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.
Robert Jamieson, A. R. Fausset and David Brown
4:5 But to him that worketh not--who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.
but believeth on him that justifieth the ungodly--casts himself upon the mercy of Him that justifieth those who deserve only condemnation.
his faith, &c.--(See on Rom 4:3).
Second: David sings of the same justification.
4:64:6: Որպէս եւ Դաւիթ ասէ զերանութիւն մարդոյ, որում Աստուած համարի արդարութիւն առա՛նց գործոց[3347]։ [3347] Ոմանք. Համարի յարդարութիւն։ Ուր Ոսկան. Համարի զարդարութիւն։
6 Այսպէս էլ Դաւիթը երանի է տալիս այն մարդուն, որին Աստուած արդար է համարում առանց նայելու նրա գործերին.
6 Ինչպէս Դաւիթ ալ կը յիշէ այն մարդուն երանութիւնը, որուն Աստուած արդարութիւն կը սեպէ, առանց գործերու։
Որպէս եւ Դաւիթ ասէ զերանութիւն մարդոյ որում Աստուած համարի արդարութիւն առանց գործոց:

4:6: Որպէս եւ Դաւիթ ասէ զերանութիւն մարդոյ, որում Աստուած համարի արդարութիւն առա՛նց գործոց[3347]։
[3347] Ոմանք. Համարի յարդարութիւն։ Ուր Ոսկան. Համարի զարդարութիւն։
6 Այսպէս էլ Դաւիթը երանի է տալիս այն մարդուն, որին Աստուած արդար է համարում առանց նայելու նրա գործերին.
6 Ինչպէս Դաւիթ ալ կը յիշէ այն մարդուն երանութիւնը, որուն Աստուած արդարութիւն կը սեպէ, առանց գործերու։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Так и Давид называет блаженным человека, которому Бог вменяет праведность независимо от дел:
4:6  καθάπερ καὶ δαυὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων,
4:6. καθάπερ (down-to-which-very) καὶ (and) Δαυεὶδ (a-Daueid) λέγει (it-fortheth) τὸν (to-the-one) μακαρισμὸν (to-a-blessing-of) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ᾧ (unto-which) ὁ (the-one) θεὸς (a-Deity) λογίζεται ( it-fortheeth-to ) δικαιοσύνην (to-a-course-belongedness) χωρὶς (of-spaced) ἔργων (of-works,"
4:6. sicut et David dicit beatitudinem hominis cui Deus accepto fert iustitiam sine operibusAs David also termeth the blessedness of a man to whom God reputeth justice without works:
6. Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,
4:6. Similarly, David also declares the blessedness of a man, to whom God brings justice without works:
4:6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works:

6: Так и Давид называет блаженным человека, которому Бог вменяет праведность независимо от дел:
4:6  καθάπερ καὶ δαυὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων,
4:6. sicut et David dicit beatitudinem hominis cui Deus accepto fert iustitiam sine operibus
As David also termeth the blessedness of a man to whom God reputeth justice without works:
4:6. Similarly, David also declares the blessedness of a man, to whom God brings justice without works:
4:6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Для пополнения свидетельства Моисея об Аврааме Апостол прибавляет подходящее сюда место из псалмов Давида. Псалом 31-й Давид составил, вероятно, после того, как удостоился получить от Бога прощение за совершенные им тяжкие грехи, в которые он был увлечен похотью. Отсюда явились выражения: "беззакония прощены, грехи покрыты, не вменит греха". Здесь, таким образом, указывается отрицательная сторона оправдания, состоящая в уничтожении зла через оправдание, тогда как в отношении к Аврааму шла речь только о положительной стороне оправдания - о том благе, какое получается в оправдании. Приводит Апостол исповедание Давида, конечно, с той целью, чтобы показать, что и этот выдающийся праведник Ветхого Завета всю силу упования своего возлагал не на дела свои, а на милость Божию. И Давид сознавал, что человек может чувствовать себя блаженным только тогда, когда Бог, независимо от дел человека, простит ему его прегрешения - сам человек не может загладить свою вину своими подвигами.
Adam Clarke: Commentary on the Bible - 1831
4:6: Even as David also, etc. - David, in Psa 32:1, Psa 32:2, gives us also the true notion of this way of justification, i.e. by faith, without the merit of works, where he says: -
Albert Barnes: Notes on the Bible - 1834
4:6: Even as David - The apostle having adduced the example of Abraham to show that the doctrine which he was defending was not new, and contrary to the Old Testament, proceeds to adduce the case of David also; and to show that he understood the same doctrine of justification without works.
Describeth - Speaks of.
The blessedness - The happiness; or the desirable state or condition.
Unto whom God imputeth righteousness - Whom God treats as righteous, or as entitled to his favor in a way different from his conformity to the Law. This is found in Psa 32:1-11. And the whole scope and design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to his sins. Being thus pardoned, he is treated as a righteous man. And it is evidently in this sense that the apostle uses the expression "imputeth righteousness," that is, he does not impute, or charge on the man his sins; he reckons and treats him as a pardoned and righteous man; Psa 32:2. See the note at Rom 4:3. He regards him as one who is forgiven and admitted to his favor, and who is to be treated henceforward as though he had not sinned. That is, he partakes of the benefits of Christ's atonement, so as not henceforward to be treated as a sinner, but as a friend of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: blessedness: Rom 4:9; Deu 33:29; Psa 1:1-3, Psa 112:1, Psa 146:5, Psa 146:6; Mat 5:3-12; Gal 3:8, Gal 3:9, Gal 3:14, Gal 4:15; Eph 1:3
imputeth: Rom 4:11, Rom 4:24, Rom 1:17, Rom 3:22, Rom 5:18, Rom 5:19; Isa 45:24, Isa 45:25, Isa 54:17; Jer 22:6, Jer 33:16; Dan 9:24; Co1 1:30; Co2 5:21; Phi 3:9; Pe2 1:1
without: Rom 3:20, Rom 3:21, Rom 3:27; Eph 2:8-10; Ti2 1:9
Geneva 1599
4:6 (5) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
(5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.
John Gill
4:6 Even as David also describeth the blessedness of the man,.... the apostle having instanced in Abraham, the father of the Jewish nation, cites some passages from David, king of Israel, a person of great note and esteem among the Jews, in favour of the doctrine he is establishing; who in a very proper and lively manner describes the happiness of such persons:
unto whom God imputeth righteousness without works. This righteousness cannot be the righteousness of the law, or man's obedience to it; for that is a righteousness with works, is a man's own, and not imputed; and indeed is not a righteousness in the sight of God: nor does man's blessedness lie in, or come by it; no man is, or can be instilled by it, nor saved by it, or attain to heaven and eternal happiness by the means of it; but the righteousness here spoken of is the righteousness of Christ, called the righteousness of God; and is better than that of angels or men; is complete and perfect; by which the law is honoured, and justice is satisfied. This is freely bestowed, and graciously "imputed" by God. Just in the same way his righteousness becomes ours, as Adam's sin did, which is by imputation; or in the same way that our sins became Christ's, his righteousness becomes ours; and as we have no righteousness of our own when God justifies us, this must be done by the righteousness of another; and that can be done no other way by the righteousness of another, than by imputing it to us: and which is done "without works"; not without the works of Christ, of which this righteousness consists; but without the works of the creature, or any consideration of them, which are utterly excluded from justification; for if these came into account, it would not be of grace, and boasting would not be removed. Now such who have this righteousness thus imputed to them, are happy persons; they are justified from all sin, and freed from all condemnation; their persons and services are acceptable to God; it will be always well with them; they are heirs of glory, and shall enjoy it.
John Wesley
4:6 So David also - David is fitly introduced after Abraham, because be also received and delivered down the promise. Affirmeth - A man is justified by faith alone, and not by works. Without works - That is, without regard to any former good works supposed to have been done by him.
Robert Jamieson, A. R. Fausset and David Brown
4:6 David also describeth--"speaketh," "pronounceth."
the blessedness of the man unto whom the Lord imputeth righteousness without works--whom, though void of all good works, He, nevertheless, regards and treats as righteous.
4:74:7: Երանի՛ որոց թողան անօրէնութիւնք, եւ որոց ծածկեցան մեղք իւրեանց[3348]։ [3348] Ոմանք. Մեղք նոցա։
7 «Երանի՜ նրանց, որոնց անօրէնութիւնները ներուեցին, ւ որոնց մեղքերը ծածկուեցին:
7 «Երանի՜ անոնց, կ’ըսէ, որոնց անօրէնութիւնները ներուեցան եւ որոնց մեղքերը ծածկուեցան։
Երանի որոց թողան անօրէնութիւնք, եւ որոց ծածկեցան մեղք իւրեանց:

4:7: Երանի՛ որոց թողան անօրէնութիւնք, եւ որոց ծածկեցան մեղք իւրեանց[3348]։
[3348] Ոմանք. Մեղք նոցա։
7 «Երանի՜ նրանց, որոնց անօրէնութիւնները ներուեցին, ւ որոնց մեղքերը ծածկուեցին:
7 «Երանի՜ անոնց, կ’ըսէ, որոնց անօրէնութիւնները ներուեցան եւ որոնց մեղքերը ծածկուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Блаженны, чьи беззакония прощены и чьи грехи покрыты.
4:7  μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι·
4:7. Μακάριοι ( Bless-belonged ) ὧν ( of-which ) ἀφέθησαν ( they-were-sent-off ) αἱ ( the-ones ) ἀνομίαι ( un-parceleeings-unto ) καὶ ( and ) ὧν ( of-which ) ἐπεκαλύφθησαν ( they-were-shrouded-upon ) αἱ ( the-ones ) ἁμαρτίαι , ( un-adjustings-along-unto ,"
4:7. beati quorum remissae sunt iniquitates et quorum tecta sunt peccataBlessed are they whose iniquities are forgiven: and whose sins are covered.
7. , Blessed are they whose iniquities are forgiven, And whose sins are covered.
4:7. “Blessed are they whose iniquities have been forgiven and whose sins have been covered.
4:7. [Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.
Blessed [are] they whose iniquities are forgiven, and whose sins are covered:

7: Блаженны, чьи беззакония прощены и чьи грехи покрыты.
4:7  μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι·
4:7. beati quorum remissae sunt iniquitates et quorum tecta sunt peccata
Blessed are they whose iniquities are forgiven: and whose sins are covered.
4:7. “Blessed are they whose iniquities have been forgiven and whose sins have been covered.
4:7. [Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:7: Blessed are they whose iniquities are forgiven - That is, the man is truly happy whose iniquities αι ανομιαι, whose transgressions of the law are forgiven; for by these he was exposed to the most grievous punishment. Whose sins, αι αμαρτιαι, his innumerable deviations from the strict rule of truth and righteousness, are covered - entirely removed out of sight, and thrown into oblivion. See the meaning of the word sin in the note on Gen 13:13 (note).
Albert Barnes: Notes on the Bible - 1834
4:7: Blessed - Happy are they: they are highly favored; see the note at Mat 5:3.
Whose sins are covered - Are concealed; or hidden from the view. On which God will no more look, and which he will no more remember. "By these words," says Calvin (in loco), "we are taught that justification with Paul is nothing else but pardon of sin." The word "cover" here has no reference to the atonement, but is expressive of hiding, or concealing that is, of forgiving sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: Psa 32:1, Psa 32:2, Psa 51:8, Psa 51:9, Psa 85:2, Psa 130:3, Psa 130:4; Isa 40:1, Isa 40:2; Jer 33:8, Jer 33:9; Mic 7:18-20; Mat 9:2; Luk 7:47-50
John Gill
4:7 Saying, blessed are they,.... These words are cited from Ps 32:1, and contain the proof of the happiness of justified persons. In this citation the singular number is changed into the plural, to take in all sorts of men, Jews and Gentiles, and very agreeably to the sense of the original; for the word may be rendered "blessed are they", or, "O the blessednesses"; that is, of everyone of them,
whose iniquities are forgiven, and whose sins are covered: such whom God justifies by imputing the righteousness of his Son to them, he removes their iniquities from them, which is meant by their being "forgiven", and that "as far as the east is from the west", Ps 103:12; he casts them behind his back, Is 38:17, and into the depths of the sea, Mic 7:19, so that they shall never be found more: such whom he clothes with the robe of righteousness, and garments of salvation, Is 61:10, "their sins are covered"; from the eye of divine justice, and shall never be seen more, or be brought against them to their condemnation, and therefore must be happy persons. The (e) Jews tell us, that
"on the day of atonement Satan comes to accuse Israel, and he particularizes their sins, and the holy blessed God he particularizes their good works, and takes a pair of balances, and puts their sins against their good works, and weighs the one against the other; and when the two scales of the balances are alike, Satan goes to bring in other sins to overweigh; what does the holy blessed God do? he takes the sins out of the scale, and hides them , "under his purple garment"; and when Satan comes and finds no iniquity there, as it is said "the iniquity of Israel shall be sought for, and there shall be none", Jer 50:20; and when Satan sees this, he says before him, Lord of the world, "thou hast taken away the iniquity of thy people, thou hast covered all their sin", Ps 85:2. Selah.''
The purple garment they explain by , "his garment of mercy"; which is true of the mercy of God covering the sins of his people, through the purple blood of his Son; which is the purple covering of Christ, Song 3:10, under which the saints go safe to glory, and by which blood their crimson and scarlet sins are blotted out, so as never to be seen more.
(e) Caphtor, fol. 59. 1, 2.
John Wesley
4:7 Happy are they whose sins are covered - With the veil of divine mercy. If there be indeed such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours! Ps 32:1-2.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Saying, Blessed, &c.-- (Ps 32:1-2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.
4:84:8: Երանեա՛լ է այր՝ որում ո՛չ համարեսցի Տէր զմեղս նորա[3349]։ [3349] Ոմանք. Ոչ համարիցի. կամ՝ համարի։
8 Երանի՜ է այն մարդուն, որի մեղքերը Տէրը նրան մեղք չի համարում»[5]:[5] Սաղմոս 31. 1-2:
8 Երանի՜ այն մարդուն, որուն մեղք չի սեպեր Տէրը»։
Երանեալ է այր որում ոչ համարեսցի Տէր զմեղս նորա:

4:8: Երանեա՛լ է այր՝ որում ո՛չ համարեսցի Տէր զմեղս նորա[3349]։
[3349] Ոմանք. Ոչ համարիցի. կամ՝ համարի։
8 Երանի՜ է այն մարդուն, որի մեղքերը Տէրը նրան մեղք չի համարում»[5]:
[5] Սաղմոս 31. 1-2:
8 Երանի՜ այն մարդուն, որուն մեղք չի սեպեր Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Блажен человек, которому Господь не вменит греха.
4:8  μακάριος ἀνὴρ οὖ οὐ μὴ λογίσηται κύριος ἁμαρτίαν.
4:8. μακάριος ( bless-belonged ) ἀνὴρ ( a-man ) οὗ ( of-which ) οὐ ( not ) μὴ ( lest ) λογίσηται ( it-might-have-fortheed-to ," Κύριος ( Authority-belonged ," ἁμαρτίαν . ( to-an-un-adjusting-along-unto )
4:8. beatus vir cui non inputabit Dominus peccatumBlessed is the man to whom the Lord hath not imputed sin.
8. Blessed is the man to whom the Lord will not reckon sin.
4:8. Blessed is the man to whom the Lord has not imputed sin.”
4:8. Blessed [is] the man to whom the Lord will not impute sin.
Blessed [is] the man to whom the Lord will not impute sin:

8: Блажен человек, которому Господь не вменит греха.
4:8  μακάριος ἀνὴρ οὖ οὐ μὴ λογίσηται κύριος ἁμαρτίαν.
4:8. beatus vir cui non inputabit Dominus peccatum
Blessed is the man to whom the Lord hath not imputed sin.
4:8. Blessed is the man to whom the Lord has not imputed sin.”
4:8. Blessed [is] the man to whom the Lord will not impute sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:8: Blessed is the man to whom the Lord will not impute sin - That man is truly happy to whose charge God does not reckon sin; that is, they alone are happy who are redeemed from the curse of the law and the consequence of their ungodly life, by having their sins freely forgiven, through the mercy of God.
Albert Barnes: Notes on the Bible - 1834
4:8: Will not impute sin - On whom the Lord will not charge his sins; or who shall not be reckoned or regarded as guilty. This shows clearly what the apostle meant by imputing faith without works. It is to pardon sin, and to treat with favor; not to reckon or charge a man's sin to him; but to treat him, though personally undeserving and ungodly Rom 4:5, as though the sin had not been committed. The word "impute" here is used in its natural and appropriate sense, as denoting to charge on man what properly belongs to him. See the note at Rom 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: to whom: Isa 53:10-12; Co2 5:19-20; Plm 1:18, Plm 1:19; Pe1 2:24, Pe1 3:18
John Gill
4:8 Blessed is the man to whom the Lord will not impute sin. As he does not to those whom he justifies in Christ, and by his righteousness; for the sins of such he has imputed to his Son, as their surety; and he has bore them, took them away, having made full satisfaction for them; so that these persons will never be charged with them: they now appear before the throne without fault, and are blameless and irreproveable in the sight of God, and therefore must be eternally happy; for he will never think of their sins any more to their hurt; he will remember them no more; he "will never reckon them to them", but acquit them from them, justify and accept them; wherefore they must be secure from wrath and condemnation, enjoy much peace and comfort now, and be happy hereafter.
4:94:9: Արդ՝ երանութիւնս այս ՚ի վերայ թլփատութեա՞նն է, թէ ՚ի վերայ անթլփատութեան. քանզի ասե՛մք եթէ համարեցան Աբրահամու հաւատքն յարդարութիւն[3350]։ [3350] Ոմանք. ՚Ի վերայ թլփատութեան է, թէ... եթէ համարեցաւ Աբ՛՛։
9 Արդ, այս երանութիւնը թլփատուածների՞նն է, թէ՞ նաեւ՝ չթլփատուածներինը. քանզի ասում ենք, թէ՝ Աբրահամի հաւատը որպէս արդարութիւն համարուեց:
9 Ուստի այս երանութիւնը թլփատութեա՞ն վրայ է, թէ անթլփատութեան վրայ։ Քանզի կ’ըսենք թէ՝ «Հաւատքը Աբրահամին արդարութիւն սեպուեցաւ»։
Արդ երանութիւնս այս ի վերայ թլփատութեա՞ն է եթէ ի վերայ անթլփատութեան. քանզի ասեմք եթէ` Համարեցան Աբրահամու հաւատքն յարդարութիւն:

4:9: Արդ՝ երանութիւնս այս ՚ի վերայ թլփատութեա՞նն է, թէ ՚ի վերայ անթլփատութեան. քանզի ասե՛մք եթէ համարեցան Աբրահամու հաւատքն յարդարութիւն[3350]։
[3350] Ոմանք. ՚Ի վերայ թլփատութեան է, թէ... եթէ համարեցաւ Աբ՛՛։
9 Արդ, այս երանութիւնը թլփատուածների՞նն է, թէ՞ նաեւ՝ չթլփատուածներինը. քանզի ասում ենք, թէ՝ Աբրահամի հաւատը որպէս արդարութիւն համարուեց:
9 Ուստի այս երանութիւնը թլփատութեա՞ն վրայ է, թէ անթլփատութեան վրայ։ Քանզի կ’ըսենք թէ՝ «Հաւատքը Աբրահամին արդարութիւն սեպուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Блаженство сие [относится] к обрезанию, или к необрезанию? Мы говорим, что Аврааму вера вменилась в праведность.
4:9  ὁ μακαρισμὸς οὗν οὖτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ, ἐλογίσθη τῶ ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
4:9. ὁ (The-one) μακαρισμὸς (a-blessing-of) οὖν (accordingly) οὗτος (the-one-this) ἐπὶ (upon) τὴν (to-the-one) περιτομὴν (to-a-cutting-about) ἢ (or) καὶ (and) ἐπὶ (upon) τὴν (to-the-one) ἀκροβυστίαν; (to-an-extremity-stuffing-unto?"λέγομεν (We-forth) γάρ (therefore," Ἐλογίσθη ( It-was-fortheed-to ) τῷ ( unto-the-one ) Ἀβραὰμ ( unto-an-Abraam ) ἡ ( the-one ) πίστις ( a-trust ) εἰς ( into ) δικαιοσύνην . ( to-a-course-belongedness )
4:9. beatitudo ergo haec in circumcisione an etiam in praeputio dicimus enim quia reputata est Abrahae fides ad iustitiamThis blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
9. Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.
4:9. Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.
4:9. [Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness:

9: Блаженство сие [относится] к обрезанию, или к необрезанию? Мы говорим, что Аврааму вера вменилась в праведность.
4:9  ὁ μακαρισμὸς οὗν οὖτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρ, ἐλογίσθη τῶ ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
4:9. beatitudo ergo haec in circumcisione an etiam in praeputio dicimus enim quia reputata est Abrahae fides ad iustitiam
This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
4:9. Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.
4:9. [Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Но защитники дел могли, по поводу ссылки Апостола на пример Авраама, оправданного по вере, сказать: "пусть будет так! Но Авраам удостоился оправдания через веру только потому, что он был обрезан, обрезание же во всяком случае есть дело, подвиг человека". Апостол, поставив этот вопрос (слово оправдание он, ввиду приведенного изречения из Пс 31-го, здесь заменяет словом блаженство), сейчас же просто и ясно решает его так: Авраам был оправдан Богом через веру гораздо раньше установления обрезания - именно после оправдания прошло до установления обрезания около 14-ти лет (ср. XV и XVII гл. кн. Бытия). В то время Авраам ничем внешним не отличался от язычников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Case of Abraham.A. D. 58.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17a (As it is written, I have made thee a father of many nations,)

St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.

I. It was before he was circumcised, v. 10. His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen. xv. 6, and he was not circumcised till ch. xvii.. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (v. 9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision:--

1. That circumcision might be a seal of the righteousness of faith, v. 11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, &c. Now we may hence observe, (1.) The nature of sacraments in general: they are signs and seals--signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people. (2.) The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be, [1.] A sign--a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision,--a commemorating sign of God's covenant with Abraham,--a distinguishing sign between Jews and Gentiles,--a sign of admission into the visible church,--a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith--the covenant of grace, called the righteousness which is of faith (ch. x. 6), and it refers to an Old-Testament promise, Deut. xxx. 12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.

2. That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen. iv. 20, 21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed. (1.) The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luke xix. 9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col. iii. 11; Gal. v. 6. (2.) The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith--have not only the sign, but the thing signified--not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.

II. It was before the giving of the law, v. 13-16. The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal. iii. 17, 18. Now observe,

1. What that promise was--that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world,--or the father of many nations of the world, who sprang from him, besides the Israelites,--or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal. iii. 16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen. xii. 3), In thee shall all the families of the earth be blessed.

2. How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb. xi. 8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (v. 14, 15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, v. 15. The law worketh wrath--wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell--wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.

3. Why the promise was made to him by faith; for three reasons, v. 16. (1.) That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph. ii. 8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise. (2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, 2 Sam. xxiii. 5. (3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (ch. ix. 4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (v. 17) he refers us to Gen. xvii. 5, where the reason of the change of his name from Abram--a high father, to Abraham--the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty.--Maimonides.
Adam Clarke: Commentary on the Bible - 1831
4:9: Cometh this blessedness - upon the circumcision only - The word μονον, only, is very properly supplied by our translators, and indeed is found in some excellent MSS., and is here quite necessary to complete the sense. The apostle's question is very nervous. If this pardon, granted in this way, be essential to happiness - and David says it is so - then is it the privilege of the Jews exclusively? This cannot be; for, as it is by the mere mercy of God, through faith, the circumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy, then of course the same blessedness may be offered to the Gentiles who believe in the Lord Jesus. And this is evident; for we say, following our own Scriptures, that faith was reckoned to Abraham for righteousness; he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him εις δικαιοσυνην, in reference to his justification; he brought faith when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.
Albert Barnes: Notes on the Bible - 1834
4:9: Cometh ... - The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the Law? or whether it was without obedience to the Law? Having shown that Abraham was justified by faith in accordance with the doctrine which he was defending, the only remaining inquiry was whether it was after he was circumcised or before; whether in consequence of his circumcision or not. If it was after his circumcision. the Jew might still maintain that it was by complying with the works of the Law; but if it was before, the point of the apostle would be established, that it was without the works of the Law. Still further, if he was justified by faith before he was circumcised. then here was an instance of justification and acceptance without conformity to the Jewish Law; and if the father of the Jewish nation was so justified, and reckoned as a friend of God, without being circumcised, that is, in the condition in which the pagan world then was, then it would follow that the Gentiles might be justified in a similar way now. It would not be departing, therefore, from the spirit of the Old Testament itself, to maintain, as the apostle had done Rom. 3, that the Gentiles who had not been circumcised might obtain the favor of God as well as the Jew; that is, that it was independent of circumcision, and might be extended to all.
This blessedness - This happy state or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy.
Upon the circumcision only - The "Jews" alone, as "they" pretended.
Or upon the uncircumcision also - The "Gentiles" who believed, as the "apostle" maintained.
For we say - We all admit. It is a conceded point. It was the doctrine of the apostle, as well as of the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair inference to be drawn from it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Cometh: Rom 3:29, Rom 3:30, Rom 9:23, Rom 9:24, Rom 10:12, Rom 10:13, Rom 15:8-19; Isa 49:6; Luk 2:32; Gal 3:14, Gal 3:26-28; Eph 2:11-13, Eph 3:8; Col 3:11
for we: Rom 4:3
Geneva 1599
4:9 (6) [Cometh] this (e) blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
(6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.
(e) This saying of David, in which he pronounces them as blessed.
John Gill
4:9 Cometh this blessedness then upon the circumcision only?.... That is, upon the circumcised Jews; are they the only persons that partake of this happiness? the word "only" is rightly supplied, and is in the Claromontane exemplar used by Beza, and in the Vulgate Latin and Ethiopic versions:
or upon the uncircumcision also? upon the uncircumcised Gentiles; do not they likewise share in this blessedness?
for we say, that faith was reckoned to Abraham for righteousness. The design of these words with the following, is to prove that the blessing of justification belongs to Gentiles as well as Jews, and that it is by faith, and not by circumcision; which is done by observing the state and condition Abraham was in when justified.
John Wesley
4:9 This happiness - Mentioned by Abraham and David. On the circumcision - Those that are circumcised only. Faith was imputed to Abraham for righteousness - This is fully consistent with our being justified, that is, pardoned and accepted by God upon our believing, for the sake of what Christ hath done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be "imputed to us for righteousness," as it is the sole condition of our acceptance. We may observe here, forgiveness, not imputing sin, and imputing righteousness, are all one.
Robert Jamieson, A. R. Fausset and David Brown
4:9 Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."
4:104:10: Արդ՝ զիա՞րդ համարեցան. մինչդեռ ՚ի թլփատութեա՞նն էր՝ եթէ յանթլփատութեանն. ո՛չ ՚ի թլփատութեանն, այլ յանթլփատութեանն[3351]։ [3351] Ոմանք. Մինչ ՚ի թլփատութեան էր՝ թէ յանթլ՛՛։
10 Արդ, ինչպէ՞ս համարուեց. մինչեւ թլփատութի՞ւնը, թէ՞ թլփատութիւնից յետոյ: Ոչ թէ թլփատութեան ժամանակ, այլ՝ անթլփատութեան:
10 Ուրեմն ի՞նչպէս սեպուեցաւ. թլփատութեա՞ն մէջ եղած ատենը, թէ անթլփատութեան մէջ։ Ո՛չ թէ թլփատութեան մէջ, հապա՝ անթլփատութեան։
Արդ զիա՞րդ համարեցան. մինչդեռ ի թլփատութեա՞ն էր` եթէ յանթլփատութեան. ոչ ի թլփատութեանն, այլ յանթլփատութեան:

4:10: Արդ՝ զիա՞րդ համարեցան. մինչդեռ ՚ի թլփատութեա՞նն էր՝ եթէ յանթլփատութեանն. ո՛չ ՚ի թլփատութեանն, այլ յանթլփատութեանն[3351]։
[3351] Ոմանք. Մինչ ՚ի թլփատութեան էր՝ թէ յանթլ՛՛։
10 Արդ, ինչպէ՞ս համարուեց. մինչեւ թլփատութի՞ւնը, թէ՞ թլփատութիւնից յետոյ: Ոչ թէ թլփատութեան ժամանակ, այլ՝ անթլփատութեան:
10 Ուրեմն ի՞նչպէս սեպուեցաւ. թլփատութեա՞ն մէջ եղած ատենը, թէ անթլփատութեան մէջ։ Ո՛չ թէ թլփատութեան մէջ, հապա՝ անթլփատութեան։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Когда вменилась? по обрезании или до обрезания? Не по обрезании, а до обрезания.
4:10  πῶς οὗν ἐλογίσθη; ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτομῇ ἀλλ᾽ ἐν ἀκροβυστίᾳ·
4:10. πῶς (Unto-whither) οὖν (accordingly) ἐλογίσθη; (it-was-fortheed-to?"ἐν (In) περιτομῇ (unto-a-cutting-about) ὄντι (unto-being) ἢ (or) ἐν (in) ἀκροβυστίᾳ; (unto-an-extremity-stuffing-unto?"οὐκ (Not) ἐν (in) περιτομῇ (unto-a-cutting-about,"ἀλλ' (other) ἐν (in) ἀκροβυστίᾳ: (unto-an-extremity-stuffing-unto)
4:10. quomodo ergo reputata est in circumcisione an in praeputio non in circumcisione sed in praeputioHow then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
10. How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:
4:10. But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
4:10. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:

10: Когда вменилась? по обрезании или до обрезания? Не по обрезании, а до обрезания.
4:10  πῶς οὗν ἐλογίσθη; ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτομῇ ἀλλ᾽ ἐν ἀκροβυστίᾳ·
4:10. quomodo ergo reputata est in circumcisione an in praeputio non in circumcisione sed in praeputio
How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
4:10. But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
4:10. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:10: How was it then reckoned? - In what circumstances was Abraham when this blessing was bestowed upon him? When he was circumcised, or before?
Not in circumcision, but in uncircumcision - Faith was reckoned to Abraham for justification, as we read Gen 15:6, (see the note on Gen 15:6); but circumcision was not instituted till about fourteen or fifteen years after, Gen 17:1, etc.; for faith was reckoned to Abraham for righteousness or justification at least one year before Ishmael was born; compare Genesis 15, and 16. At Ishmael's birth he was eighty-six years of age, Gen 16:16; and, at the institution of circumcision, Ishmael was thirteen, and Abraham ninety-nine years old. See Gen 17:24, Gen 17:25; and see Dr. Taylor.
Albert Barnes: Notes on the Bible - 1834
4:10: How - In what circumstances, or time.
When he was in circumcision ... - Before or after he was circumcised? This was the very point of the inquiry. For if he was justified by faith after he was circumcised, the Jew might pretend that it was in virtue of his circumcision; that even his faith was acceptable, because he was circumcised. But if it was before he was circumcised, this plea could not be set up; and the argument of the apostle was confirmed by the case of Abraham, the great father and model of the Jewish people, that circumcision and the deeds of the Law did not conduce to justification; and that as Abraham was justified without those works, so might others be, and the pagan, therefore, might be admitted to similar privileges.
Not in circumcision - Not being circumcised, or after he was circumcised, but before. This was the record in the case; Gen 15:6; Compare Gen 17:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: not in circumcision: "Faith was reckoned to Abraham for righteousness," at least 14 years before he was circumcised; the former having taken place some time before Ishmael's birth, at which time he was 86 years old, and the other when Ishmael was 13 years of age, and Abraham 99. Gen 15:5, Gen 15:6, Gen 15:16, Gen 16:1-3, Gen 17:1, Gen 17:10, Gen 17:23-27; Co1 7:18, Co1 7:19; Gal 5:6, Gal 6:15
Geneva 1599
4:10 (7) How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
(7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.
John Gill
4:10 How was it then reckoned?.... The Arabic version adds, "and when"; and the Ethiopic version reads it, "when was Abraham justified?" expressing the sense, not the words of the original text, with which agree the following questions:
when he was in circumcision, or in uncircumcision? that is, was he justified, or his faith reckoned to him for righteousness, when he was a circumcised, or an uncircumcised person?
not in circumcision; or when he was circumcised; for when it was said of him, that "he believed in the Lord", and "he counted it to him for righteousness", Gen 15:6, he was then uncircumcised, and remained so many years after: for this was before the birth of Ishmael, and Ishmael was "thirteen" years of age when he and his father Abraham were circumcised; so that it must be "fourteen" years, or thereabout, before his circumcision, that this declaration of his being a justified person was made; wherefore the apostle rightly adds,
but in uncircumcision; or whilst an uncircumcised person: hence it clearly appears that circumcision could not be the cause of his justification, since it followed it; and if Abraham when uncircumcised was a justified person, as it is certain he was, why may not uncircumcised Gentiles be justified also? and especially when it is observed, that the covenant made with Abraham when uncircumcised, included the Gentiles; see Gen 12:3.
John Wesley
4:10 Not in circumcision - Not after he was circumcised; for he was justified before Ishmael was born, Gen. 15:1-21; but he was not circumcised till Ishmael was thirteen years old, Gen 17:25.
4:114:11: Եւ նշանա՛կ առ զթլփատութիւնն, կնի՛ք արդարութեան հաւատոց, որ յանթլփատութենէ անտի։ Զի եղիցի նա հա՛յր ամենայն հաւատացելոց որ յանթլփատութենէ անտի իցեն. առ ՚ի համարելո՛յ եւ նոցա յարդարութիւն[3352]. [3352] Ոմանք. Արդարութեան հաւատոցն որ ՚ի թլփատութենէ անտի... եւ նոցա արդարութիւն։
11 Եւ նա ստացաւ թլփատութիւնը իբրեւ նշան, իբրեւ կնիք այն հաւատի արդարութեան, որ ունէր անթլփատութեան ժամանակ, որպէսզի նա հայր լինի բոլոր հաւատացեալներին, որ դեռեւս անթլփատ են՝ այդ իրենց եւս որպէս արդարութիւն համարուելու համար,
11 Ու ետքը թլփատութեան նշանը առաւ՝ իբրեւ անթլփատութեան ատենէն ունեցած հաւատքին արդարութեան կնիքը, որպէս զի ինք հայր ըլլայ այն բոլոր հաւատացողներուն, որոնք անթլփատութենէ են, անոնց ալ արդարութիւն սեպուելու համար,
Եւ նշանակ առ զթլփատութիւնն, կնիք արդարութեան հաւատոցն որ յանթլփատութենէ անտի. զի եղիցի նա հայր ամենայն հաւատացելոց որ յանթլփատութենէ անտի իցեն, առ ի համարելոյ եւ նոցա յարդարութիւն:

4:11: Եւ նշանա՛կ առ զթլփատութիւնն, կնի՛ք արդարութեան հաւատոց, որ յանթլփատութենէ անտի։ Զի եղիցի նա հա՛յր ամենայն հաւատացելոց որ յանթլփատութենէ անտի իցեն. առ ՚ի համարելո՛յ եւ նոցա յարդարութիւն[3352].
[3352] Ոմանք. Արդարութեան հաւատոցն որ ՚ի թլփատութենէ անտի... եւ նոցա արդարութիւն։
11 Եւ նա ստացաւ թլփատութիւնը իբրեւ նշան, իբրեւ կնիք այն հաւատի արդարութեան, որ ունէր անթլփատութեան ժամանակ, որպէսզի նա հայր լինի բոլոր հաւատացեալներին, որ դեռեւս անթլփատ են՝ այդ իրենց եւս որպէս արդարութիւն համարուելու համար,
11 Ու ետքը թլփատութեան նշանը առաւ՝ իբրեւ անթլփատութեան ատենէն ունեցած հաւատքին արդարութեան կնիքը, որպէս զի ինք հայր ըլլայ այն բոլոր հաւատացողներուն, որոնք անթլփատութենէ են, անոնց ալ արդարութիւն սեպուելու համար,
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: И знак обрезания он получил, [как] печать праведности через веру, которую [имел] в необрезании, так что он стал отцом всех верующих в необрезании, чтобы и им вменилась праведность,
4:11  καὶ σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι᾽ ἀκροβυστίας, εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην,
4:11. καὶ (And) σημεῖον ( to-a-signlet-of ) ἔλαβεν (it-had-taken) περιτομῆς , ( of-a-cutting-about ,"σφραγῖδα (to-a-seal) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) τῆς (of-the-one) πίστεως (of-a-trust) τῆς (of-the-one) ἐν ( in ) τῇ ( unto-the-one ) ἀκροβυστίᾳ , ( unto-an-extremity-stuffing-unto ,"εἰς (into) τὸ (to-the-one) εἶναι (to-be) αὐτὸν (to-it) πατέρα (to-a-father) πάντων ( of-all ) τῶν (of-the-ones) πιστευόντων ( of-trusting-of ) δι' (through) ἀκροβυστίας, (of-an-extremity-stuffing-unto,"εἰς (into) τὸ (to-the-one) λογισθῆναι (to-have-been-fortheed-to) αὐτοῖς (unto-them) [τὴν] "[to-the-one]"δικαιοσύνην, (to-a-course-belongedness,"
4:11. et signum accepit circumcisionis signaculum iustitiae fidei quae est in praeputio ut sit pater omnium credentium per praeputium ut reputetur et illis ad iustitiamAnd he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
11. and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;
4:11. For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,
4:11. And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

11: И знак обрезания он получил, [как] печать праведности через веру, которую [имел] в необрезании, так что он стал отцом всех верующих в необрезании, чтобы и им вменилась праведность,
4:11  καὶ σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι᾽ ἀκροβυστίας, εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην,
4:11. et signum accepit circumcisionis signaculum iustitiae fidei quae est in praeputio ut sit pater omnium credentium per praeputium ut reputetur et illis ad iustitiam
And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
4:11. For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,
4:11. And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Апостол еще далее развивает свою мысль. Самое обрезание было, так сказать, печатью или последствием уже совершившегося оправдания Авраама. - Так что он стал... (ст. 11) правильнее с греч.: чтобы (eiV to). Апостол хочет сказать, что хотя сам Авраам, конечно, с верою принимая божественное обетование, не думал, не имел целью стать духовным отцом верующих язычников, однако таково было в настоящем случае намерение Бога. Бог, принимая веру Авраама, как оправдывающую, имел при этом в виду собственно язычников, и теократия была для него только средством (ср. Быт 12:3). Говоря о язычниках, как духовных чадах Авраама по вере, Апостол ставит их на первом плане - о верующих из иудеев он говорит в 12-м ст. Это уже совершенно шло в разрез с иудейскими понятиями! Но и этим Апостол не ограничивается. В 23-м ст. он говорит, что иудеи только в таком случае могут называть Авраама своим отцом, когда не только принимают обрезание, но и поступают так, как Авраам - именно, подражают вере его. И какой вере? Той, какую он имел еще не будучи обрезан, еще стоя в положении обыкновенного человека, на уровне с язычниками! Отсюда евреи могли заключать совершенно правильно, что не язычники верующие должны проходить иудейскими вратами, а иудеи верующие вратами язычников... Мы видим, таким образом, из обоих этих стихов, что важнейшим событием в истории домостроительства спасения было именно первое выступление Авраама, как отца всего верующего человечества. Царство Божие родилось именно в этот момент. Авраам был призван именно для того, чтобы спаслись все народы. С этого момента, собственно, и начинается история спасения. Авраам не только уверовал в Бога Творца и мздовоздателя - такие верующие были и ранее (Евр гл. Xl-я), но уверовал в обетования Божии, в Бога-Первовиновника дела искупления... В таком случае телесное происхождение от Авраама теряло свое значение для достижения спасения - одна вера делалась оживляющим началом в истории человечества, вера в Бога, сообщающего оправдание даром.
Adam Clarke: Commentary on the Bible - 1831
4:11: And he received the sign of circumcision, a seal, etc. - So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Gen 17:2-15, is the same with that, Gen 12:2, Gen 12:3; Gen 15:5, etc.; for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, Gal 3:8 : The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle's argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from Gen 17:1-11, that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor.
There is nothing more common in the Jewish writers than the words אוה oth, Sign, and חותם chotham, Seal, as signifying the mark in the flesh, by the rite of circumcision; see on Gen 4:15 (note). Sohar Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. Targum, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. Yalcut Rubeni, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. Shemoth Rabba, sec. 19, fol. 118: Ye shall not eat the passover unless the Seal of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
4:11: And he received the sign ... - A sign is that by which any thing is shown, or represented. And circumcision thus showed that there was a covenant between Abraham and God; Gen 17:1-10. It became the public mark or token of the relation which he sustained to God.
A seal - See the note at Joh 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger; Est 8:8; Gen 41:42; Gen 38:18; Exo 28:11, Exo 28:36; Exo 29:6 To affix the seal, whether of wax, or otherwise, was to confirm contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had pRev_iously approved of Abraham, and had made important promises to him.
Which he had, yet being circumcised - He believed Gen 15:5; was accepted, or justified; was admitted to the favor of God, and favored with clear and remarkable promises Gen 15:18-21; Gen 17:1-9, before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the premises made to him by God.
That he might be the father ... - All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending. The word "father" here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model, and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example; see the note at Mat 1:1. In this sense the expression occurs in Luk 19:9; Joh 8:33; Gal 3:7, Gal 3:29.
Though they be not circumcised - This was stated in opposition to the opinion of the Jews that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favor of God pRev_ious to his being circumcised, that is, without circumcision; so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.
That righteousness ... - That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: the sign: Gen 17:10; Exo 12:13, Exo 31:13, Exo 31:17; Eze 20:12, Eze 20:20
a seal: Rom 2:28, Rom 2:29; Deu 30:6; Co2 1:22; Eph 1:13, Eph 4:30; Rev 9:4
righteousness: Rom 4:13, Rom 3:22, Rom 9:30, Rom 10:6; Gal 5:5; Phi 3:9; Heb 11:7; Pe2 1:1
father: Rom 4:12, Rom 4:16-18, Rom 3:22, Rom 3:26, Rom 9:6, Rom 9:33, Rom 10:4, Rom 10:11; Mat 8:11, Mat 16:16; Luk 19:9; Joh 3:15, Joh 3:16, Joh 3:36, Joh 6:35, Joh 6:40, Joh 6:40, Joh 6:47, Joh 7:38, Joh 7:39, Joh 8:33, Joh 11:25, Joh 11:26; Gal 3:7, Gal 3:22, Gal 3:29, Gal 6:16
that righteousness: Rom 4:6
Geneva 1599
4:11 (8) And he received the (f) sign of circumcision, a (g) seal of the righteousness of the faith which [he had yet] being uncircumcised: (9) that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.
(f) Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.
(g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.
John Gill
4:11 And he received the sign of circumcision,.... Or "the sign circumcision", as the Syriac version reads it, and so the Alexandrian copy, and two of Stephens's; that is, Abraham received at the hands of God, the commandment of circumcision, which was a "sign" or token of the covenant; not of grace, but of that peculiar covenant God made with Abraham and his natural seed, concerning their enjoyment of the land of Canaan; and which was a distinctive sign or badge, which distinguished the posterity of Abraham from other people, and was also a typical one; not of baptism, for circumcision was peculiar to Abraham's natural seed, whereas baptism is not, but was administered to Gentiles as well as Jews; circumcision was confined to males only, not so baptism; circumcision bears no likeness to, nor any resemblance with baptism, whereas there is always some likeness and agreement between the type and the antitype; besides, if this had been the case, circumcision would have ceased when baptism took place, whereas it is certain it did not, but continued in full force with the rest of the ceremonies until the death of Christ; and it is as certain, that "baptism" was administered and continued to be administered three or four years before that time; which fully demonstrates the falsehood of that assertion, that baptism succeeds or comes in the room of circumcision; whereas baptism was in full force before circumcision was out of date: but circumcision was a typical sign of Christ, as all the ceremonies of the law were, and of the shedding of his blood, to cleanse from all sin, original and actual, and also of the circumcision of the heart. And was, moreover,
a seal of the righteousness of faith; or which "sign" was "a seal"; and so it signifies the same as before; "signs, so they call seals", says Harpocratian (f), and "to be signed", he says, is used, "instead of being sealed": or it may be expressive of something else, as that circumcision was a seal, not for secrecy, but for certainty; it being a confirmation, not merely of the sincerity of Abraham's faith, but of his justifying righteousness, which was not his faith, but that which his faith looked to; and
which he had, both faith and righteousness,
yet being uncircumcised: whence it follows, that he was not justified by his circumcision, but by a righteousness which he had before he was circumcised, or otherwise his circumcision could not have been a seal of it: though this clause, "which he had, yet being uncircumcised", may be rendered, "which should be in the uncircumcision", that is, in the uncircumcised Gentiles; and the sense be, that circumcision was a seal to Abraham, and gave assurance to him that he should be the father of many nations in a spiritual sense; and that the righteousness of faith which he had, should also come upon, and be imputed to the uncircumcised Gentiles; and accordingly it may be observed, that this seal was continued in full force on his natural seed, until this promise began to take place, and then it was abolished: this seal was broken off when the middle wall of partition was broken down, and the word of righteousness and faith, or the Gospel preaching justification by the righteousness of Christ, was ordered to be published to the Gentile world. It may be inquired whether circumcision being called a seal, will prove that baptism is a seal of the covenant? I answer, that circumcision was only a seal to Abraham of a peculiar covenant made with him, and of a particular promise made to him, and was it to be admitted a seal of the covenant of grace, it will not prove baptism to be such; since, as has been observed, baptism does not succeed it in place, in time, and use; and could this be allowed that it succeeds it, and is a seal of the righteousness of faith, as that was, it can only be a seal to them that have both faith and righteousness, and not to them that have neither; it would only at most be a seal to believers. But, alas! not ordinances, but other things more valuable than they, are the seals of the covenant, and of believers; the blood of Christ is the seal, and the only seal of the covenant of grace, by which its promises and blessings are ratified and confirmed; and the Holy Spirit is the only earnest, pledge, seal, and sealer of the saints, until the day of redemption. The apostle uses the word "seal" concerning circumcision, it being a word his countrymen made use of when they spoke of it, thus paraphrasing on Song 3:8; they say (g),
"everyone of them was sealed, , "with the seal of circumcision" upon their flesh, as Abraham was sealed in his flesh:''
that he might be the father of all them that believe, though they be not circumcised; that is, his circumcision was a seal unto him that he should be so, which explains and confirms the sense of the former clause; not a father of the uncircumcised Gentiles by natural generation, for so he was only the father of the Jews, but of them as they were believers; and not so called because he was the author of their faith, but because they have the same sort of faith he had:
that righteousness might be imputed to them also; not Abraham's faith and righteousness, nor their own, but the righteousness of Christ received by faith, which is unto all, and upon all them that believe, without any difference of Jew or Gentile. Now when the apostle styles Abraham the father of "all" believers, even of uncircumcised ones, he says no other than what the Jews frequently own. Says one (h) of them, speaking of the Ishmaelites;
"they are the seed of Abraham, who was , "the head of them that believe?"''
and says (i) another,
"Hagar might bring the firstfruits, and read, as it is said to Abraham, "a father of, many nations have I made thee", Gen 17:5; for he is , "the father of the whole world", who enter under the wings of the Shekinah;''
and says the same writer elsewhere (k), having mentioned the above passage,
"they said in times past, thou wast the father of the Syrians, but now thou art "the father of the whole world"; wherefore every stranger may say this, "as thou hast sworn to our fathers", Mic 7:20; for Abraham was "the father of the whole world"; seeing, , "he has taught the true faith".''
The apostle reasons on what they themselves allow, to prove that the blessedness of justification comes not only upon the Jews, but upon the Gentiles also.
(f) Lexicon in Decem Rhetores, p. 266. Ed. Manssac. (g) Targum in Cant. 3. 8. (h) In Caphtor, fol. 121. 1. (i) Maimon. Hilchot Biccurim, c. 4. sect. 3. (k) Comment in Misn. Biccurim, c. 1. sect. 4. Vid. T. Hieros Biccurim, fol. 64. 1. & T. Bab. Beracot, fol. 13. 1. & Zohar in Gen. fol. 69. 3.
John Wesley
4:11 And - After he was justified. He received the sign of circumcision - Circumcision, which was a sign or token of his being in covenant with God. A seal - An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised. Who believe in uncircumcision - That is, though they are not circumcised.
4:124:12: եւ հայր թլփատութեան, որոց ո՛չ ՚ի թլփատութենէ անտի եւ եթ, այլեւ որոց երթայցե՛ն ընդ հե՛տս անթլփատութեան հաւատոց հօր մերոյ Աբրահամու[3353]։ գդ [3353] Ոմանք. Այլ եւ որոց երթիցեն զհետ անթլփատութեանն... հօր մերում Աբ՛՛։ Յօրինակին պակասէր. Անթլփատութեան հաւատոց հօր։
12 եւ լինի նաեւ հայր թլփատուածների ոչ միայն նրա համար, որ նրանք թլփատուած են, այլ նաեւ նրա համար, որ գնում են մեր հայր Աբրահամի՝ չթլփատուած ժամանակուայ հաւատի հետքերով:
12 Եւ թլփատութեան հայր՝ ո՛չ թէ միայն թլփատութենէ եղողներուն, հապա անոնց ալ՝ որոնք մեր հօրը Աբրահամին անթլփատութեան ատենի հաւատքին շաւիղներուն մէջ կը քալեն։
եւ հայր թլփատութեան` որոց ոչ ի թլփատութենէ անտի եւեթ, այլ եւ որոց երթայցեն ընդ հետս անթլփատութեան հաւատոց հօր մերոյ Աբրահամու:

4:12: եւ հայր թլփատութեան, որոց ո՛չ ՚ի թլփատութենէ անտի եւ եթ, այլեւ որոց երթայցե՛ն ընդ հե՛տս անթլփատութեան հաւատոց հօր մերոյ Աբրահամու[3353]։ գդ
[3353] Ոմանք. Այլ եւ որոց երթիցեն զհետ անթլփատութեանն... հօր մերում Աբ՛՛։ Յօրինակին պակասէր. Անթլփատութեան հաւատոց հօր։
12 եւ լինի նաեւ հայր թլփատուածների ոչ միայն նրա համար, որ նրանք թլփատուած են, այլ նաեւ նրա համար, որ գնում են մեր հայր Աբրահամի՝ չթլփատուած ժամանակուայ հաւատի հետքերով:
12 Եւ թլփատութեան հայր՝ ո՛չ թէ միայն թլփատութենէ եղողներուն, հապա անոնց ալ՝ որոնք մեր հօրը Աբրահամին անթլփատութեան ատենի հաւատքին շաւիղներուն մէջ կը քալեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: и отцом обрезанных, не только [принявших] обрезание, но и ходящих по следам веры отца нашего Авраама, которую [имел он] в необрезании.
4:12  καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν ἀβραάμ.
4:12. καὶ (and) πατέρα (to-a-father) περιτομῆς (of-a-cutting-about) τοῖς (unto-the-ones) οὐκ (not) ἐκ (out) περιτομῆς (of-a-cutting-about) μόνον (to-alone) ἀλλὰ (other) καὶ (and) τοῖς (unto-the-ones) στοιχοῦσιν ( unto-processioning-unto ) τοῖς (unto-the-ones) ἴχνεσιν (unto-tracks) τῆς (of-the-one) ἐν (in) ἀκροβυστίᾳ (unto-an-extremity-stuffing-unto) πίστεως (of-a-trust) τοῦ (of-the-one) πατρὸς (of-a-father) ἡμῶν (of-us) Ἀβραάμ. (of-an-Abraam)
4:12. et sit pater circumcisionis non his tantum qui sunt ex circumcisione sed et his qui sectantur vestigia quae est in praeputio fidei patris nostri AbrahaeAnd he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
12. and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.
4:12. and he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.
4:12. And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised:

12: и отцом обрезанных, не только [принявших] обрезание, но и ходящих по следам веры отца нашего Авраама, которую [имел он] в необрезании.
4:12  καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν ἀβραάμ.
4:12. et sit pater circumcisionis non his tantum qui sunt ex circumcisione sed et his qui sectantur vestigia quae est in praeputio fidei patris nostri Abrahae
And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
4:12. and he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.
4:12. And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: And the father of circumcision - He is also the head and representative of all the circumcision of all the Jews who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for this was the faith that Abraham had before he received circumcision. For, the covenant being made with Abraham while he was a Gentile, he became the representative of the Gentiles, and they primarily were included in that covenant, and the Jews were brought in only consequentially; but salvation, implying justification by faith, originally belonged to the Gentiles; and, when the Gospel came, they laid hold on this as their original right, having been granted to them by the free mercy of God in their father and representative, Abraham. So that the Jews, to be saved, must come under that Abrahamic covenant, in which the Gentiles are included. This is an unanswerable conclusion, and must, on this point, for ever confound the Jews.
Albert Barnes: Notes on the Bible - 1834
4:12: And the father of circumcision - The father, that is, the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers Rom 4:11, but in a special sense the father of the Jewish people. In this, the apostle intimates that though all who believed would be saved as he was, yet the Jews had a special proprietorship in Abraham; they had special favors and privileges from the fact that he was their ancestor.
Not of the circumcision only - Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision connected with faith like his, showed that they were especially his descendants; see the note at Rom 2:25.
Who walk in the steps ... - Who imitate his example; who imbibe his spirit; who have his faith.
Being yet uncircumcised - Before he was circumcised. Compare Gen 15:6, with Gen. 17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: to them: Rom 9:6, Rom 9:7; Mat 3:9; Luk 16:23-31; Joh 8:39, Joh 8:40; Gal 4:22-31
in the steps: Job 33:11; Pro 2:20; Sol 1:8; Co2 12:18; Pe1 2:21
Geneva 1599
4:12 (10) And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
(10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.
John Gill
4:12 And the father of circumcision,.... So the Jews call Abraham (l), "the head of those that are circumcised"; and (m), "the head to them that are circumcised"; but the apostle here says, he is a father
to them who are not of the circumcision only; not to the Jews only, in a spiritual sense, and not to all of them, since some were "of Israel", who were not Israel, not Israelites indeed, or true believers;
but to such also who walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised; that is, who have the same faith he had; imitate and follow him in the exercise of faith; walk by faith, as he did when he was uncircumcised, as they are; and so the Jews say (n),
"Abraham is the father of all, , "that go after him in his faith".''
(l) Tzeror Hammor, fol. 18. 3. (m) Juchasin, fol. 5. 2. Midrash Esther, fol. 85. 3. (n) R. Sol. Hammelech Michlol. Jophi in Mal. ii. 15.
John Wesley
4:12 And the father of the circumcision - Of those who are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.
4:134:13: Զի ո՛չ եթէ օրինօքն են աւետիքն Աբրահամու՝ եւ զաւակի նորա՝ ժառանգ լինել աշխարհի, այլ ՚ի հաւատոցն արդարութենէ[3354]։ [3354] Ոմանք. ՚Ի հաւատոցն արդարութեան։
13 Արդարեւ, Աբրահամին եւ նրա սերնդին աշխարհը ժառանգելու խոստումը եղաւ ոչ թէ օրէնքի, այլ՝ հաւատի արդարութեան միջոցով.
13 Վասն զի Աբրահամին եւ անոր սերունդին՝ աշխարհը ժառանգելու համար տրուած խոստումը ո՛չ թէ օրէնքով եղաւ, հապա հաւատքին արդարութիւնովը։
Զի ոչ եթէ օրինօքն են աւետիքն Աբրահամու եւ զաւակի նորա ժառանգ լինել աշխարհի, այլ ի հաւատոցն արդարութենէ:

4:13: Զի ո՛չ եթէ օրինօքն են աւետիքն Աբրահամու՝ եւ զաւակի նորա՝ ժառանգ լինել աշխարհի, այլ ՚ի հաւատոցն արդարութենէ[3354]։
[3354] Ոմանք. ՚Ի հաւատոցն արդարութեան։
13 Արդարեւ, Աբրահամին եւ նրա սերնդին աշխարհը ժառանգելու խոստումը եղաւ ոչ թէ օրէնքի, այլ՝ հաւատի արդարութեան միջոցով.
13 Վասն զի Աբրահամին եւ անոր սերունդին՝ աշխարհը ժառանգելու համար տրուած խոստումը ո՛չ թէ օրէնքով եղաւ, հապա հաւատքին արդարութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Ибо не законом [даровано] Аврааму, или семени его, обетование--быть наследником мира, но праведностью веры.
4:13  οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῶ ἀβραὰμ ἢ τῶ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως·
4:13. Οὐ (Not) γὰρ (therefore) διὰ (through) νόμου (of-a-parcelee) ἡ (the-one) ἐπαγγελία (a-messaging-upon-unto) τῷ (unto-the-one) Ἀβραὰμ (unto-an-Abraam) ἢ (or) τῷ (unto-the-one) σπέρματι (unto-a-whorling-to) αὐτοῦ, (of-it,"τὸ (the-one) κληρονόμον (to-lot-parceleed) αὐτὸν (to-it) εἶναι (to-be) κόσμου, (of-a-configuration,"ἀλλὰ (other) διὰ (through) δικαιοσύνης (of-a-course-belongedness) πίστεως: (of-a-trust)
4:13. non enim per legem promissio Abrahae aut semini eius ut heres esset mundi sed per iustitiam fideiFor not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
13. For not through the law was the promise to Abraham or to his seed, that he should be heir of the world, but through the righteousness of faith.
4:13. For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.
4:13. For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.
For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith:

13: Ибо не законом [даровано] Аврааму, или семени его, обетование--быть наследником мира, но праведностью веры.
4:13  οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῶ ἀβραὰμ ἢ τῶ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως·
4:13. non enim per legem promissio Abrahae aut semini eius ut heres esset mundi sed per iustitiam fidei
For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
4:13. For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.
4:13. For the promise, that he should be the heir of the world, [was] not to Abraham, or to his seed, through the law, but through the righteousness of faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: Из сказанного выше становилось ясно, что Авраам, получая оправдание, был, так сказать, представителем всего человечества, а не одного иудейского народа. С этим противники Павла могли согласиться. Но они при этом могли указать Павлу на то, что Авраам уже после получения оправдания получил еще другие преимущества. Ему, главное, было обещано - со всем его потомством, - что, он будет владетелем всего мира. А это потомство, очевидно, было не иное, как то, какое произошло через Исаака, т. е. народ еврейский. Таким образом, выходило, что спасение опять ставилось в зависимость от одного народа и закона, каким руководился Израиль. Апостол в ответ на это возражение и говорит, что обладание миром Аврааму и его потомству обещано было вовсе не в силу того, что они будут соблюдать закон: закон скорее служил препятствием, чем удобным средством для получения наследия мира.

13: Ибо не законом... - т. е. пусть иудеи не воображают, что обетованное наследие должно было быть получено посредством закона и что оно поэтому было закреплено за народом, которому был дан этот закон. Павел далее разъясняет, что закон, скорее, отнимал это обетованное наследие. Быть наследником мира. В кн. Бытия Бог обещает Аврааму и его потомству только землю Ханаанскую, а не целый мир. Но иудейское богословие заменило в своем толковании слово земля словами мир, человечество. Иудейский народ мечтал о счастливых временах Мессии, когда иудейская нация захватит в свои руки власть над целым миром. Апостол не находит нужным опровергать такое самомнение своих единомышленников по существу, не касается содержания обетований Божиих, а говорит только об условиях, какие были установлены Богом для достижения этого наследия. Условием этим может быть только вера, праведность, получаемая через веру, а не закон (теперь Апостол вместо слова обрезание употребляет слово закон, потому что обрезание было главным пунктом закона, и принимавший обрезание принимал на себя обязанность соблюдать весь закон).
Adam Clarke: Commentary on the Bible - 1831
4:13: For the promise, that he should be the heir of the world - This promise intimated that he should be the medium through whom the mercy of God should be communicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheritance; because in him all nations of the earth are blessed: this must therefore relate to their being all interested in the Abrahamic covenant; and every person, now that the covenant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.
Albert Barnes: Notes on the Bible - 1834
4:13: For the promise ... - To show that the faith of Abraham, on which his justification depended, was not by the Law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the Law was given. If this was so, then it was an additional important consideration in opposition to the Jew, showing that acceptance with God depended on faith, and not on works.
That he should be heir of the world - An heir is one who succeeds, or is to succeed to an estate. In this passage, the world, or the entire earth, is regarded as the estate to which reference is made, and the promise is that the posterity of Abraham should succeed to that, or should possess it as their inheritance. The precise expression used here, "heir of the world," is not found in the promises made to Abraham Those promises were that God would make of him a great nation Gen 12:2; that in him all the families of the earth should be blessed Gen 12:3; that his posterity should be as the stars for multitude Gen 15:5; and that he should be a father of many nations Gen 17:5. As this latter promise is one to which the apostle particularly refers (see Rom 4:17), it is probable that he had this in his eye. This promise had, at first, respect to his numerous natural descendants, and to their possessing the land of Canaan. But it is also regarded in the New Testament as extending to the Messiah Gal 3:16 as his descendant, and to all his followers as the spiritual seed of the father of the faithful. When the apostle calls him "the heir of the world," he sums up in this comprehensive expression all the promises made to Abraham, intimating that his spiritual descendants, that is, those who possess his faith, shall yet be so numerous as to possess all lands.
Or to his seed - To his posterity, or descendants.
Through the law - By the observance of the Law; or made in consequence of observing the Law; or depending on the condition that he should observe the Law. The covenant was made before the law of circumcision was given; and long before the Law of Moses (compare Gal 3:16-18), and was independent of both.
But through ... - In consequence of or in connection with the strong confidence which he showed in the promises of God, Gen 15:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: For the: Gen 12:3, Gen 17:4, Gen 17:5, Gen 17:16, Gen 22:17, Gen 22:18, Gen 28:14, Gen 49:10; Psa 2:8, Psa 72:11
through the: Gal 3:16-18, Gal 3:29
but through: Rom 4:11
Geneva 1599
4:13 (11) For the promise, that he should be the (h) heir of the world, [was] not to Abraham, or to his seed, through the (i) law, but through the righteousness of faith.
(11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.
(h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.
(i) For works that he had done, or upon this condition, that he should fulfil the Law.
John Gill
4:13 For the promise that he should be heir of the world,.... This promise is thought by some to refer to that of his being "the father of many nations", Gen 17:4; by whom the Gentiles are particularly meant, who are sometimes called "the world", and "the whole world", or the elect of God, the believing part of the world; whether among Jews or Gentiles, who sometimes go by the name of "the world" in Scripture: but to this it may be objected, that the promise here spoken of is made to Abraham's seed, as well as to himself; by which is meant not the Messiah, who is indeed heir of the world, and all things in it, but all believers, whether Jews or Gentiles; as appears from Rom 4:16; and therefore cannot be both heirs and inheritance too. Others think the land of Canaan is designed, and by a synecdoche, a part of the world is put for the whole world; but that land is never so called, and, besides, the promise of it belonged to those of the law, and to them only, contrary to what the apostle argues, Rom 4:14. Others therefore consider Canaan as a type of heaven, which Abraham and his spiritual seed are heirs of by promise. But rather, by "the world" here, is meant, both this world and that which is to come; Abraham and all believers are the "heirs" of this world, and of all things in it; "all things" are theirs, and, among the rest, the world, Christ being theirs, and they being Christ's; he is heir of all things, and they are joint heirs with him; and how little soever they may enjoy of it now, the time is coming, when they, by virtue of their right, "shall inherit the earth"; see Ps 37:9; and now they have as much of it as is necessary, and with a blessing, and which the Jews call their "world". It is a saying in their Talmud (o), , "thou shall see thy world" in thy lifetime; which the gloss explains, "thou shalt find", or enjoy all thy necessities, or what is needful for thee; and of Abraham they say (p), that
"he was the foundation of the world, and that for his sake the world was created;''
and introduce God saying of him thus (q).
"as I am the only one in my world, so he is the only one, "in his world".''
And as he and all the saints are heirs of this world, so of the world to come, the future salvation, the inheritance incorruptible, undefiled, never fading, and reserved in the heavens; for they are heirs of God himself, and shall inherit all things: now this large and comprehensive promise, which takes in the things of time and eternity,
was not to Abraham, or to his seed through the law: not through the law of circumcision, or on the score of their obedience to that, for this promise was made before that was enjoined; see Gen 12:2; nor through the law of Moses, which was not as yet given; nor through the law of nature, nor by any righteousness of the law;
but through the righteousness of faith: by virtue of which they have "all things that pertain to life and godliness", 2Pet 1:3; and have "the promise of the life that now is, and of that which is to come", Ti1 4:8; enjoy with a blessing what they now have, and have a right and title to the heavenly glory.
(o) T. Bab. Beracot, fol. 17. 1. (p) Caphtor, fol. 99. 2. (q) T. Bab. Pesachim, fol. 118. 1.
John Wesley
4:13 The promise, that he should be the heir of the world - Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham
Robert Jamieson, A. R. Fausset and David Brown
4:13 For the promise, &c.--This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
that he should be the heir of the world--or, that "all the families of the earth should be blessed in him."
was not to Abraham or to his seed through the law--in virtue of obedience to the law.
but through the righteousness of faith--in virtue of his simple faith in the divine promises.
4:144:14: Զի եթէ որք յօրինացն են, ժառա՛նգք իցեն. ապա ընդունա՛յն են հաւատքն՝ եւ դատա՛րկ աւետիքն[3355]։ [3355] Ոմանք. Զի թէ... ժառանգ են։ Յօրինակին պակասէր. Ընդունայն են հաւ՛՛։
14 քանի որ, եթէ ժառանգները նրանք են, որ օրէնքի ուժով են ժառանգ, ապա ընդունայն է հաւատը եւ դատարկ՝ խոստումը.
14 Քանզի եթէ օրէնքէն եղողները ժառանգորդ ըլլային, հաւատքը փուճ պիտի ըլլար եւ խոստումը պիտի խափանուէր։
Զի եթէ որք յօրինացն են` ժառանգք իցեն, ապա ընդունայն են հաւատքն, եւ դատարկ` աւետիքն:

4:14: Զի եթէ որք յօրինացն են, ժառա՛նգք իցեն. ապա ընդունա՛յն են հաւատքն՝ եւ դատա՛րկ աւետիքն[3355]։
[3355] Ոմանք. Զի թէ... ժառանգ են։ Յօրինակին պակասէր. Ընդունայն են հաւ՛՛։
14 քանի որ, եթէ ժառանգները նրանք են, որ օրէնքի ուժով են ժառանգ, ապա ընդունայն է հաւատը եւ դատարկ՝ խոստումը.
14 Քանզի եթէ օրէնքէն եղողները ժառանգորդ ըլլային, հաւատքը փուճ պիտի ըլլար եւ խոստումը պիտի խափանուէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Если утверждающиеся на законе суть наследники, то тщетна вера, бездейственно обетование;
4:14  εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία·
4:14. εἰ (if) γὰρ (therefore) οἱ (the-ones) ἐκ (out) νόμου (of-a-parcelee) κληρονόμοι , ( lot-parceleed ,"κεκένωται (it-had-come-to-be-en-emptied) ἡ (the-one) πίστις (a-trust) καὶ (and) κατήργηται (it-had-come-to-be-un-worked-down-unto) ἡ (the-one) ἐπαγγελία. (a-messaging-upon-unto)
4:14. si enim qui ex lege heredes sunt exinanita est fides abolita est promissioFor if they who are of the law be heirs, faith is made void: the promise is made of no effect.
14. For if they which are of the law be heirs, faith is made void, and the promise is made of none effect:
4:14. For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.
4:14. For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:
For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:

14: Если утверждающиеся на законе суть наследники, то тщетна вера, бездейственно обетование;
4:14  εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία·
4:14. si enim qui ex lege heredes sunt exinanita est fides abolita est promissio
For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
4:14. For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.
4:14. For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Доказательство высказанной в 13-м ст. мысли Апостол теперь заимствует уже не из истории, как в 10-12: ст., а из логики. Если бы наследование, говорит он, было поставлено в зависимость от жизни по закону, то не оставалось бы вовсе места для веры, так как вера и дела закона взаимно себя исключают (ср. ст. 4: и сл.), и через это самое обетование превратилось в какую-то насмешку над людьми, так как человек через исполнение дел закона не может найти благоволения в очах Божиих (3:20). Мало того. Закон подвергает человека гневу Божию и наказанию [Нельзя отсюда выводить такую мысль, что если бы не было закона, то евреи не подверглись бы гневу Божию. В 1-й гл. Апостол доказывает как раз противное этому. Здесь он только указывает неизбежность нарушений закона и, след., неизбежность наказания для подзаконных иудеев.] - какая же может быть при этом речь о награде? Напротив, где нет закона - именно в христианстве (3:21, 26), - там нет и преступления воли Божией и нет места гневу Божию, там, след., нет препятствия к исполнению божественного обетования. Конечно, Апостол смотрит здесь на христианство с идеальной точки зрения, он видит его таким, каким оно может и должно бы быть...
Adam Clarke: Commentary on the Bible - 1831
4:14: For, if they which are of the law be heirs - If the Jews only be heirs of the promise made to Abraham, and that on the ground of prior obedience to the law, then faith is made void - is entirely useless; and the promise, which was made to faith, is made of none effect.
Albert Barnes: Notes on the Bible - 1834
4:14: For if they which are of the law - Who seek for justification and acceptance by the Law.
Faith is made void - Faith would have no place in the scheme; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If people are justified by the Law, they cannot be by faith, and faith would be useless in this work.
And the promise ... - A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of God have this design and tendency; and consequently, as God has given many promises, the object is to call forth the lively and constant faith of people, all going to show that in the divine estimation, faith is of inestimable value. But if people are justified by the Law; if they are rendered "acceptable" by conformity to the institutions of Moses; then they cannot depend for acceptance on any promise made to Abraham, or his seed. They cut themselves off from that promise, and stand independent of it. That promise, like all other promises, was made to excite faith. If, therefore, the Jews depended on the Law for justification, they were cut off from all the promises made to Abraham; and if they could be justified by the Law, the promise was useless. This is as true now as it was then. If people seek to be justified by their morality or their forms of religion, they cannot depend on any promise of God; for he has made no promise to any such attempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own; a scheme which would render his plan vain and useless; which would render his promises, and the atonement of Christ, and the work of the Spirit of no value. It is clear, therefore, that such an attempt at salvation cannot be successful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: For if: Rom 4:16; Gal 2:21, Gal 3:18-24, Gal 5:4; Phi 3:9; Heb 7:19, Heb 7:28
made: Rom 3:31; Num 30:12, Num 30:15; Psa 119:126; Isa 55:11; Jer 19:7
Geneva 1599
4:14 (12) For if they which are of the (k) law [be] heirs, faith is made void, and the promise made of none effect:
(12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.
(k) If they are heirs who have fulfilled the law.
John Gill
4:14 For if they which are of the law be heirs,.... That is, if the Jews who are under the law, and are seeking for righteousness and life by the works of it, should, on the account of their obedience to it, be heirs of the grace of life and of glory,
faith is made void; for if the right to the inheritance is by the works of the law, there is no room for faith; that can be of no use or service;
and the promise made of none effect: if salvation is by works, it is to no purpose for God to promise, or men to believe; for the thing promised depends not upon God's promise, but upon man's obedience to the law; and if that is not perfectly observed, as it cannot possibly be, then the promise of God stands for nothing, and is in course made void. The apostle here argues from the absurdities which follow upon the doctrine of justification by works, as he does from the different effects of the law, in the following verse.
John Wesley
4:14 If they only who are of the law - Who have kept the whole law. Are heirs, faith is made void - No blessing being to be obtained by it; and so the promise is of no effect.
Robert Jamieson, A. R. Fausset and David Brown
4:14 For if they which are of the law be heirs--If the blessing is to be earned by obedience to the law.
faith is made void--the whole divine method is subverted.
4:154:15: Քանզի օրէնքն զբարկութիւն գործեն. բայց ուր ո՛չ են օրէնք, եւ ո՛չ յանցանք ինչ[3356]։ [3356] Ոմանք. Ուր ոչ էին օրէնք։
15 որովհետեւ օրէնքը բարկութիւն է առաջ բերում. ուր չկայ օրէնք, չկայ եւ օրինազանցութիւն:
15 Վասն զի օրէնքը բարկութիւն կը գործէ. քանզի ուր օրէնք չկայ, օրինազանցութիւն ալ չկայ։
Քանզի օրէնքն զբարկութիւն գործեն. բայց ուր ոչ են օրէնք, եւ ո՛չ յանցանք ինչ:

4:15: Քանզի օրէնքն զբարկութիւն գործեն. բայց ուր ո՛չ են օրէնք, եւ ո՛չ յանցանք ինչ[3356]։
[3356] Ոմանք. Ուր ոչ էին օրէնք։
15 որովհետեւ օրէնքը բարկութիւն է առաջ բերում. ուր չկայ օրէնք, չկայ եւ օրինազանցութիւն:
15 Վասն զի օրէնքը բարկութիւն կը գործէ. քանզի ուր օրէնք չկայ, օրինազանցութիւն ալ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: ибо закон производит гнев, потому что, где нет закона, нет и преступления.
4:15  ὁ γὰρ νόμος ὀργὴν κατεργάζεται· οὖ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις.
4:15. ὁ (The-one) γὰρ (therefore) νόμος (a-parcelee) ὀργὴν (to-a-stressing) κατεργάζεται , ( it-down-worketh-to ) οὗ (of-which) δὲ (moreover) οὐκ (not) ἔστιν (it-be) νόμος, (a-parcelee,"οὐδὲ (not-moreover) παράβασις. (a-stepping-beside)
4:15. lex enim iram operatur ubi enim non est lex nec praevaricatioFor the law worketh wrath. For where there is no law, neither is there transgression.
15. for the law worketh wrath; but where there is no law, neither is there transgression.
4:15. For the law works unto wrath. And where there is no law, there is no law-breaking.
4:15. Because the law worketh wrath: for where no law is, [there is] no transgression.
Because the law worketh wrath: for where no law is, [there is] no transgression:

15: ибо закон производит гнев, потому что, где нет закона, нет и преступления.
4:15  ὁ γὰρ νόμος ὀργὴν κατεργάζεται· οὖ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις.
4:15. lex enim iram operatur ubi enim non est lex nec praevaricatio
For the law worketh wrath. For where there is no law, neither is there transgression.
4:15. For the law works unto wrath. And where there is no law, there is no law-breaking.
4:15. Because the law worketh wrath: for where no law is, [there is] no transgression.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: Because the law worketh wrath - For law νομος, any law, or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath, οργην, punishment, for the disobedient. Law necessarily subjects the transgressor to punishment; for where no law is - where no rule of duty is enacted and acknowledged, there is no transgression; and where there is no transgression there can be no punishment, for there is no law to enforce it. But the Jews have a law, which they have broken; and now they are exposed to the penal sanctions of that law; and, if the promises of pardon without the works of the law, do not extend to them, they must be finally miserable, because they have all broken the law, and the law exacts punishment. This was a home stroke, and the argument is unanswerable.
Albert Barnes: Notes on the Bible - 1834
4:15: Because the law - All law. It is the tendency of law.
Worketh wrath - Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifying him, and producing peace, is just the Rev_erse. It condemns, denounces wrath, and produces suffering. The word "wrath" here is to be taken in the sense of punishment. Rom 2:8. And the meaning is, that the Law of God, demanding perfect purity, and denouncing every sin condemns the sinner, and consigns him to punishment. As the apostle had proved Rom. 1; 2; 3 that all were sinners, so it followed that if any attempted to be justified by the Law, they would be involved only in condemnation and wrath.
For where no law is ... - This is a general principle; a maxim of common justice and of common sense. Law is a rule of conduct. If no such rule is given and known, there can be no crime. Law expresses what may be done, and what may not be done. If there is no command to pursue a certain course, no injunction to forbid certain conduct, actions will be innocent. The connection in which this declaration is made here, seems to imply that as the Jews had a multitude of clear laws, and as the Gentiles had the laws of nature, there could be no hope of escape from the charge of their violation. Since human nature was depraved, and people were prone to sin, the more just and reasonable the laws, the less hope was there of being justified by the Law, and the more certainty was there that the Law would produce wrath and condemnation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Because: Rom 1:17, Rom 2:5, Rom 2:6, Rom 3:19, Rom 3:20, Rom 5:13, Rom 5:20, Rom 5:21, Rom 7:7-11; Num 32:14; Deu 29:20-28; Kg2 22:13; Jer 4:8; Lam 2:22; Eze 7:19; Zep 1:18; Joh 3:36, Joh 15:22; Act 17:30, Act 17:31; Co1 15:56; Co2 3:7-9; Gal 3:10, Gal 3:19; Eph 5:6; Col 3:6; Jo1 3:4; Rev 6:16, Rev 6:17, Rev 19:15
where: Rom 2:12, Rom 2:13, Rom 5:13
Geneva 1599
4:15 (13) Because the law worketh wrath: for where no law is, [there is] no transgression.
(13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.
John Gill
4:15 Because the law worketh wrath,.... Not the wrath of man, though that is sometimes stirred up through the prohibitions of the law, to which the carnal mind of man is enmity, but the wrath of God the law is so far from justifying sinners, that it curses and condemns them; and when it comes into the heart and is let into the conscience of a sinner, it fills with terrible apprehensions of the wrath of God, and a fearful looking for of his judgment and fiery indignation:
for where no law is, there is no transgression; (r); a sort of a proverbial expression: had the law of Moses not been given, there was the law of nature which sin is a transgression of; but the law of Moses was added for the better discovery and detection of sin, which would not have been so manifest without it, and which may be the apostle's sense; that where there is no law, there is no knowledge of any transgression; and so the Ethiopic version reads the words, "if the law had not come, there would have been none who would have known sin"; but the law is come, and there is a law by which is the knowledge of sin, and therefore no man can be justified by it; since that convinces him of sin, and fills him with a sense of divine wrath on account of it.
(r) Caphtor, fol. 10. 1.
John Wesley
4:15 Because the law - Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.
Robert Jamieson, A. R. Fausset and David Brown
4:15 Because the law worketh wrath--has nothing to give to those who break is but condemnation and vengeance.
for where there is no law, there is no transgression--It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.
4:164:16: Վասն այսորիկ ՚ի հաւատո՛ց անտի, զի ըստ շնորհա՛ցն իցէ. առ ՚ի լինելոյ հաստատո՛ւն աւետեացն ամենայն զաւակին. ո՛չ այնմ միայն՝ որ յօրինաց անտի, այլ եւ ա՛յնմ որ ՚ի հաւատո՛ցն Աբրահամու. որ է հա՛յր մեր ամենեցուն[3357]. [3357] Բազումք. Վասն այնորիկ ՚ի հաւ՛՛։
16 Ահա թէ ինչու հաւատից է խոստումը, որպէսզի դա ըստ շնորհի լինի եւ որպէսզի խոստումը ի զօրու լինի Աբրահամի ամբողջ սերնդի համար, ոչ միայն այն սերնդի համար, որ օրէնքի ուժով է ժառանգ, այլեւ բոլոր նրանց համար, որոնք ունեն հաւատը Աբրահամի, որը մեր բոլորի հայրն է.
16 Ասոր համար ժառանգորդ ըլլալը հաւատքէն է, որպէս զի շնորհքով եղած ըլլայ, որ խոստումը հաստատուն ըլլայ բոլոր սերունդին։ Ո՛չ միայն անոր՝ որ օրէնքէն է, հապա անո՛ր ալ՝ որ Աբրահամին հաւատքէն է, որ մեր ամենուն հայրն է,
Վասն այնորիկ ի հաւատոց անտի, զի ըստ շնորհացն իցէ, առ ի լինելոյ հաստատուն աւետեացն ամենայն զաւակին, ոչ այնմ միայն որ յօրինաց անտի, այլ եւ այնմ` որ ի հաւատոցն Աբրահամու, որ է հայր մեր ամենեցուն:

4:16: Վասն այսորիկ ՚ի հաւատո՛ց անտի, զի ըստ շնորհա՛ցն իցէ. առ ՚ի լինելոյ հաստատո՛ւն աւետեացն ամենայն զաւակին. ո՛չ այնմ միայն՝ որ յօրինաց անտի, այլ եւ ա՛յնմ որ ՚ի հաւատո՛ցն Աբրահամու. որ է հա՛յր մեր ամենեցուն[3357].
[3357] Բազումք. Վասն այնորիկ ՚ի հաւ՛՛։
16 Ահա թէ ինչու հաւատից է խոստումը, որպէսզի դա ըստ շնորհի լինի եւ որպէսզի խոստումը ի զօրու լինի Աբրահամի ամբողջ սերնդի համար, ոչ միայն այն սերնդի համար, որ օրէնքի ուժով է ժառանգ, այլեւ բոլոր նրանց համար, որոնք ունեն հաւատը Աբրահամի, որը մեր բոլորի հայրն է.
16 Ասոր համար ժառանգորդ ըլլալը հաւատքէն է, որպէս զի շնորհքով եղած ըլլայ, որ խոստումը հաստատուն ըլլայ բոլոր սերունդին։ Ո՛չ միայն անոր՝ որ օրէնքէն է, հապա անո՛ր ալ՝ որ Աբրահամին հաւատքէն է, որ մեր ամենուն հայրն է,
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Итак по вере, чтобы [было] по милости, дабы обетование было непреложно для всех, не только по закону, но и по вере потомков Авраама, который есть отец всем нам
4:16  διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῶ σπέρματι, οὐ τῶ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῶ ἐκ πίστεως ἀβραάμ ὅς ἐστιν πατὴρ πάντων ἡμῶν,
4:16. Διὰ (Through) τοῦτο (to-the-one-this) ἐκ (out) πίστεως, (of-a-trust,"ἵνα (so) κατὰ (down) χάριν, (to-a-granting,"εἰς (into) τὸ (to-the-one) εἶναι (to-be) βεβαίαν (to-base-belonged) τὴν (to-the-one) ἐπαγγελίαν (to-a-messaging-upon-unto) παντὶ (unto-all) τῷ (unto-the-one) σπέρματι, (unto-a-whorling-to,"οὐ (not) τῷ (unto-the-one) ἐκ (out) τοῦ (of-the-one) νόμου (of-a-parcelee) μόνον (to-alone) ἀλλὰ (other) καὶ (and) τῷ (unto-the-one) ἐκ (out) πίστεως (of-a-trust) Ἀβραάμ, (of-an-Abraam,"(ὅς (which) ἐστιν (it-be) πατὴρ (a-father) πάντων ( of-all ) ἡμῶν, (of-us,"
4:16. ideo ex fide ut secundum gratiam ut firma sit promissio omni semini non ei qui ex lege est solum sed et ei qui ex fide est Abrahae qui est pater omnium nostrumTherefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
16. For this cause of faith, that according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all
4:16. Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,
4:16. Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all:

16: Итак по вере, чтобы [было] по милости, дабы обетование было непреложно для всех, не только по закону, но и по вере потомков Авраама, который есть отец всем нам
4:16  διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῶ σπέρματι, οὐ τῶ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῶ ἐκ πίστεως ἀβραάμ ὅς ἐστιν πατὴρ πάντων ἡμῶν,
4:16. ideo ex fide ut secundum gratiam ut firma sit promissio omni semini non ei qui ex lege est solum sed et ei qui ex fide est Abrahae qui est pater omnium nostrum
Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
4:16. Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,
4:16. Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Здесь Апостол еще сильнее выражает мысль 13-го стиха: обетования поставлены в зависимость только от веры, так чтобы милость Божия была началом и концом в этом деле. Тогда, когда милость Божия будет назначать награды, а не формальная справедливость, и возможно будет получить эти награды (наследие) всем потомкам Авраама - не только тем, которые имеют закон Моисеев (евреи), но и тем, кто обладает только верою (язычники).
Adam Clarke: Commentary on the Bible - 1831
4:16: Therefore it is of faith, that it might be by grace - On this account the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed - to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic covenant. All the seed necessarily comprehends all mankind. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles. Dr. Taylor has an excellent note on this verse. "Here," says he, "it should be well observed that faith and grace do mutually and necessarily infer each other. For the grace and favor of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favor of God. If any blessing is the gift of God, in order to influence our temper and behavior, then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it; otherwise it is not possible we should improve it. On the other hand, if faith in the goodness of God, with regard to any blessing, is the principle of our religious hopes and action, then it follows that the blessing is not due in strict justice, nor on the foot of law, but that it is the free gift of Divine goodness. If the promise to Abraham and his seed be of faith on their part, then it is of grace on the part of God. And it is of faith, that it might be by grace: grace, being the mere good will of the donor, is free and open to all whom he chooses to make the objects of it: and the Divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, bearing an exact correspondence to grace, and reaching as far as that can extend; that so the happy effects of the promise might extend far and wide, take in the largest compass, and be confined to no condition, but what is merely necessary in the nature of things."
Albert Barnes: Notes on the Bible - 1834
4:16: Therefore - In view of the course of reasoning which has been pursued. We have come to this conclusion.
It is of faith - Justification is by faith; or the plan which God has devised of saving people is by faith, Rom 3:26.
That it might be by grace - As a matter of mere undeserved mercy. If people were justified by law, it would be by their own merits; now it is of mere unmerited favor.
To the end - For the purpose, or design.
The promise ... - Rom 4:13.
Might be sure - Might be firm, or established. On any other ground, it could not be established. If it had depended on entire conformity to the Law, the promise would never have been established, for none would have yielded such obedience. But now it may be secured to all the posterity of Abraham.
To all the seed - Rom 4:13.
Not to that only - Not to that part of his descendants alone who were Jews, or who had the Law.
But to that ... - To all who should possess the same faith as Abraham. The father of us all. Of all who believe, whether they be Jews or Gentiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: of faith: Rom 3:24-26, Rom 5:1; Gal 3:7-12, Gal 3:22; Eph 2:5, Eph 2:8; Tit 3:7
the promise: Heb 6:13-19; Pe2 1:10
but to: Rom 4:11
the father: Rom 9:8; Isa 51:2
Geneva 1599
4:16 (14) Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the (l) seed; (15) not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
(14) The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.
(l) To all the believers.
(15) That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.
John Gill
4:16 Therefore it is of faith that it might be by grace,.... Meaning either the promise of being heir of the world, or the inheritance itself, or adoption which gives heirship, or remission of Sin, or the blessing of justification, either and all of these are of faith; not as the cause or condition of them, but as the means of God's fixing and appointing to be the recipient of all and each of them: which is done, "that it might be by grace"; appear to be of the free grace and favour of God, as each of these blessings are: forasmuch as every blessing is received by faith, it is manifest it must be by grace; since faith itself is a gift of God's grace, and lies purely in receiving favours at the hand of God, to whom it gives all the glory of them: and this is done with a further view,
to the end the promise might be sure to all the seed. The promise of the above blessings, particularly of the inheritance which is made in the covenant of grace, ordered in all things and sure, and which could not be disannulled by the law that came after it; this being by faith and of grace, and not of works, nor at all depending upon them, becomes sure to all believers, to all Abraham's spiritual seed:
not to that only which is of the law; to the Jews, who are said to be of the law, in distinction to the Gentiles who were without it; and designs such of them as were believers in Christ, and to whom the Gospel was the power of God unto salvation; to these the promise was, and was sure, and not to them only:
but to that also which is of the faith of Abraham; to the Gentiles, who though they are not by natural descent from Abraham, yet are of the same faith with him, and so are his seed in a spiritual sense:
who is the father of us all; whether Jews or Gentiles, who are Christ's, and so Abraham's spiritual seed, and heirs of eternal life, according to the free promise of grace.
John Wesley
4:16 Therefore it - The blessing. Is of faith, that it might be of grace - That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.
Robert Jamieson, A. R. Fausset and David Brown
4:16 Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."
4:174:17: որպէս եւ գրեալ է՝ եթէ հայր ազգա՛ց բազմաց արարից զքեզ, առաջի Աստուծոյ. որում հաւատացն՝ եթէ կենդանի՛ առնէ զմեռեալս, եւ կոչէ զչգոյն իբրեւ զգո՛յ[3358]։ [3358] Ոմանք. Թէ հայր... առաջի Աստուծոյ. որում հաւատաց, թէ կենդանի։
17 ինչպէս որ գրուած էլ է. «Քեզ կարգեցի հայր բազում ազգերի»[6]: Նա հայր է Աստծու առաջ, որին հաւատաց, թէ կենդանացնում է մեռելներին եւ չեղած բաները գոյութեան է կոչում:[6] Ծննդոց 17. 5:
17 (Ինչպէս գրուած է թէ՝ «Քեզ շատ ազգերու հայր ըրի»,) Աստուծոյ առջեւ, որուն ինք հաւատաց, ան որ մեռելները կ’ողջնցնէ եւ չեղած բաները եղածներու պէս կը կանչէ։
որպէս եւ գրեալ է եթէ` Հայր ազգաց բազմաց արարի զքեզ, առաջի Աստուծոյ որում հաւատաց [6]եթէ կենդանի առնէ զմեռեալս, եւ կոչէ զչգոյն իբրեւ զգոյ:

4:17: որպէս եւ գրեալ է՝ եթէ հայր ազգա՛ց բազմաց արարից զքեզ, առաջի Աստուծոյ. որում հաւատացն՝ եթէ կենդանի՛ առնէ զմեռեալս, եւ կոչէ զչգոյն իբրեւ զգո՛յ[3358]։
[3358] Ոմանք. Թէ հայր... առաջի Աստուծոյ. որում հաւատաց, թէ կենդանի։
17 ինչպէս որ գրուած էլ է. «Քեզ կարգեցի հայր բազում ազգերի»[6]: Նա հայր է Աստծու առաջ, որին հաւատաց, թէ կենդանացնում է մեռելներին եւ չեղած բաները գոյութեան է կոչում:
[6] Ծննդոց 17. 5:
17 (Ինչպէս գրուած է թէ՝ «Քեզ շատ ազգերու հայր ըրի»,) Աստուծոյ առջեւ, որուն ինք հաւատաց, ան որ մեռելները կ’ողջնցնէ եւ չեղած բաները եղածներու պէս կը կանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: (как написано: Я поставил тебя отцом многих народов) пред Богом, Которому он поверил, животворящим мертвых и называющим несуществующее, как существующее.
4:17  καθὼς γέγραπται ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε κατέναντι οὖ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα·
4:17. καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) ὅτι (which-a-one," Πατέρα ( To-a-father ) πολλῶν ( of-much ) ἐθνῶν ( of-nations ) τέθεικά ( I-had-come-to-place ) σε ,) ( to-thee ,"κατέναντι (down-in-ever-a-one) οὗ (of-which) ἐπίστευσεν (it-trusted-of) θεοῦ (of-a-Deity) τοῦ (of-the-one) ζωοποιοῦντος (of-life-doing-unto) τοὺς (to-the-ones) νεκροὺς ( to-en-deaded ) καὶ (and) καλοῦντος (of-calling-unto) τὰ (to-the-ones) μὴ (lest) ὄντα ( to-being ) ὡς (as) ὄντα : ( to-being )
4:17. sicut scriptum est quia patrem multarum gentium posui te ante Deum cui credidit qui vivificat mortuos et vocat quae non sunt tamquam ea quae sunt(As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
17. ( as it is written, A father of many nations have I made thee) before him whom he believed, God, who quickeneth the dead, and calleth the things that are not, as though they were.
4:17. in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: “I have established you as the father of many nations.”
4:17. (As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were:

17: (как написано: Я поставил тебя отцом многих народов) пред Богом, Которому он поверил, животворящим мертвых и называющим несуществующее, как существующее.
4:17  καθὼς γέγραπται ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε κατέναντι οὖ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα·
4:17. sicut scriptum est quia patrem multarum gentium posui te ante Deum cui credidit qui vivificat mortuos et vocat quae non sunt tamquam ea quae sunt
(As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
4:17. in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: “I have established you as the father of many nations.”
4:17. (As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Приведя место из книги Бытия (17:5), где Авраам действительно назван отцом многих народов (eqnwn = языческих народов, по евр. тексту эоит), Апостол прибавляет, что Авраам есть наш отец пред Богом или пред лицом Божиим. Этими словами он еще более уверяет всех христиан в несомненности их сыновнего отношения к Аврааму. Язычники и иудеи, конечно, этого не понимают, но мы, христиане, хорошо знаем об этом, что это - на самом деле так. При этом Апостол дает некоторые указания и на сходство между верою христиан и верою Авраама. Самый важный пункт христианского вероучения - это вера в воскресение Христа и воскресение мертвых. И Авраам также имел подобную веру. Он веровал, что Бог может воскрешать все мертвое и может называть (правильнее с греч.: звать, призывать) еще не существующее, как уже существующее. Этим еще более доказывается наше духовное родство с Авраамом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Case of Abraham.A. D. 58.
17b -- Before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sara's womb: 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness.

Having observed when Abraham was justified by faith, and why, for the honour of Abraham and for example to us who call him father, the apostle here describes and commends the faith of Abraham, where observe,

I. Whom he believed: God who quickeneth. It is God himself that faith fastens upon: other foundation can no man lay. Now observe what in God Abraham's faith had an eye to--to that, certainly, which would be most likely to confirm his faith concerning the things promised:-- 1. God who quickeneth the dead. It was promised that he should be the father of many nations, when he and his wife were now as good as dead (Heb. xi. 11, 12), and therefore he looks upon God as a God that could breathe life into dry bones. He that quickeneth the dead can do any thing, can give a child to Abraham when he is old, can bring the Gentiles, who are dead in trespasses and sins, to a divine and spiritual life, Eph. ii. 1. Compare Eph. i. 19, 20. 2. Who calleth things which are not as though they were; that is, creates all things by the word of his power, as in the beginning, Gen. i. 3; 2 Cor. iv. 6. The justification and salvation of sinners, the espousing of the Gentiles that had not been a people, were a gracious calling of things which are not as though they were, giving being to things that were not. This expresses the sovereignty of God and his absolute power and dominion, a mighty stay to faith when all other props sink and totter. It is the holy wisdom and policy of faith to fasten particularly on that in God which is accommodated to the difficulties wherewith it is to wrestle, and will most effectually answer the objections. It is faith indeed to build upon the all-sufficiency of God for the accomplishment of that which is impossible to anything but that all-sufficiency. Thus Abraham became the father of many nations before him whom he believed, that is, in the eye and account of God; or like him whom he believed; as God was a common Father, so was Abraham. It is by faith in God that we become accepted of him, and conformable to him.

II. How he believed. He here greatly magnifies the strength of Abraham's faith, in several expressions. 1. Against hope, he believed in hope, v. 18. There was a hope against him, a natural hope. All the arguments of sense, and reason, and experience, which in such cases usually beget and support hope, were against him; no second causes smiled upon him, nor in the least favoured his hope. But, against all those inducements to the contrary, he believed; for he had a hope for him: He believed in hope, which arose, as his faith did, from the consideration of God's all-sufficiency. That he might become the father of many nations. Therefore God, by his almighty grace, enabled him thus to believe against hope, that he might pass for a pattern of great and strong faith to all generations. It was fit that he who was to be the father of the faithful should have something more than ordinary in his faith--that in him faith should be set in its highest elevation, and so the endeavours of all succeeding believers be directed, raised, and quickened. Or this is mentioned as the matter of the promise that he believed; and he refers to Gen. xv. 5, So shall thy seed be, as the stars of heaven, so innumerable, so illustrious. This was that which he believed, when it was counted to him for righteousness, v. 6. And it is observable that this particular instance of his faith was against hope, against the surmises and suggestions of his unbelief. He had just before been concluding hardly that he should go childless, that one born in his house was his heir (v. 2, 3); and this unbelief was a foil to his faith, and bespeaks it a believing against hope. 2. Being not weak in faith, he considered not his own body, v. 19. Observe, His own body was now dead--become utterly unlikely to beget a child, though the new life and vigour that God gave him continued after Sarah was dead, witness his children by Keturah. When God intends some special blessing, some child of promise, for his people, he commonly puts a sentence of death upon the blessing itself, and upon all the ways that lead to it. Joseph must be enslaved and imprisoned before he be advanced. But Abraham did not consider this, ou katenoese--he did not dwell in his thoughts upon it. He said indeed, Shall a child be born to him that is a hundred years old? Gen. xvii. 17. But that was the language of his admiration and his desire to be further satisfied, not of his doubting and distrust; his faith passed by that consideration, and thought of nothing but the faithfulness of the promise, with the contemplation whereof he was swallowed up, and this kept up his faith. Being not weak in faith, he considered not. It is mere weakness of faith that makes a man lie poring upon the difficulties and seeming impossibilities that lie in the way of a promise. Though it may seem to be the wisdom and policy of carnal reason, yet it is the weakness of faith, to look into the bottom of all the difficulties that arise against the promise. 3. He staggered not at the promise of God through unbelief (v. 20), and he therefore staggered not because he considered not the frowns and discouragements of second causes; ou diekrithe--he disputed not; he did not hold any self-consultation about it, did not take time to consider whether he should close with it or no, did not hesitate nor stumble at it, but by a resolute and peremptory act of his soul, with a holy boldness, ventured all upon the promise. He took it not for a point that would admit of argument or debate, but presently determined it as a ruled case, did not at all hang in suspense about it: he staggered not through unbelief. Unbelief is at the bottom of all our staggerings at God's promises. It is not the promise that fails, but our faith that fails when we stagger. 4. He was strong in faith, giving glory to God, enedynamothe--he was strengthened in faith, his faith got ground by exercise--crescit eundo. Though weak faith shall not be rejected, the bruised reed not broken, the smoking flax not quenched, yet strong faith shall be commended and honoured. The strength of his faith appeared in the victory it won over his fears. And hereby he gave glory to God; for, as unbelief dishonours God by making him a liar ( 1 John v. 10), so faith honours God by setting to its seal that he is true, John iii. 33. Abraham's faith gave God the glory of his wisdom, power, holiness, goodness, and especially of his faithfulness, resting upon the word that he had spoken. Among men we say, "He that trusts another, gives him credit, and honours him by taking his word;" thus Abraham gave glory to God by trusting him. We never hear our Lord Jesus commending any thing so much as great faith (Matt. viii. 10 and xv. 28): therefore God gives honour to faith, great faith, because faith, great faith, gives honour to God. 5. He was fully persuaded that what God had promised he was able to perform, plerophoretheis--was carried on with the greatest confidence and assurance; it is a metaphor taken from ships that come into the harbour with full sail. Abraham saw the storms of doubts, and fears, and temptations likely to rise against the promise, upon which many a one would have shrunk back, and lain by for fairer days, and waited a smiling gale of sense and reason. But Abraham, having taken God for his pilot, and the promise for his card and compass, resolves to weather his point, and like a bold adventurer sets up all his sails, breaks through all the difficulties, regards neither winds nor clouds, but trusts to the strength of his bottom and the wisdom and faithfulness of his pilot, and bravely makes to the harbour, and comes home an unspeakable gainer. Such was his full persuasion, and it was built on the omnipotence of God: He was able. Our waverings rise mainly from our distrust of the divine power; and therefore to fix us it is requisite we believe not only that he is faithful, but that he is able, that hath promised. And therefore it was imputed to him for righteousness, v. 22. Because with such a confidence he ventured his all in the divine promise, God graciously accepted him, and not only answered, but out-did, his expectation. This way of glorifying God by a firm reliance on his bare promise was so very agreeable to God's design, and so very conducive to his honour, that he graciously accepted it as a righteousness, and justified him, though there was not that in the thing itself which could merit such an acceptance. This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God.
Adam Clarke: Commentary on the Bible - 1831
4:17: As it is written, I have made thee a father - That Abraham's being a father of many nations has relation to the covenant of God made with him, may be seen, Gen 17:4, Gen 17:5 : Behold my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be Abraham, for a father of many nations have I made thee, i.e. he was constituted the head of many nations, the Gentile world, by virtue of the covenant, which God made then with him.
God, who quickeneth the dead, etc. - God is the most proper object of trust and dependence; for being almighty, eternal, and unchangeable, he can even raise the dead to life, and call those things which be not as though they were. He is the Creator, he gave being when there was none; he can as infallibly assure the existence of those things which are not, as if they were already actually in being. And, on this account, he can never fail of accomplishing whatsoever he has promised.
Albert Barnes: Notes on the Bible - 1834
4:17: As it is written - Gen 17:5.
I have made thee - The word used here in the Hebrew Gen 17:5 means literally, to give, to grant; and also, to set, or constitute. This is also the meaning of the Greek word used both by the Septuagint and the apostle. The quotation is taken literally from the Septuagint. The argument of the apostle is founded in part on the fact that the past tense is used - I have made thee - and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, he had, in his mind or purpose, constituted him the father of many nations; and so certain was the fulfillment of the divine purposes, that he spoke of it as already accomplished.
Of many nations - The apostle evidently understands this promise as referring, not to his natural descendants only, but to the great multitude who should believe as he did.
Before him - In his view, or sight; that is, God regarded him as such a father.
Whom he believed - Whose promise he believed; or in whom he trusted.
Who quickeneth the dead - Who gives life to the dead, Eph 2:1, Eph 2:5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfillment of the prophecy when it was given, arising from the age of Abraham and Sarah, Rom 4:19. Abraham exercised power in the God who gives life, and who gives it as he pleases. It is one of his prerogatives to give life to the dead (νεκρους nekrous), to raise up those who are in their graves; and a power similar to that, or strongly reminding of that, was manifested in fulfilling the promise to Abraham. The giving of this promise, and its fulfillment, were such as strongly to remind us that God has power to give life to the dead.
And calleth ... - That is, those things which he foretels and promises are so certain, that he may speak of them as already in existence. Thus, in relation to Abraham, God, instead of simply promising that he would make him the father of many nations, speaks of it as already done, "I have made thee," etc. In his own mind, or purpose, he had so constituted him, and it was so certain that it would take place, that he might speak of it as already done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: I have: Gen 17:4, Gen 17:5, Gen 17:16, Gen 17:20, Gen 25:1-34, Gen 28:3; Heb 11:12
before him: or, like unto him, Rom 3:29
who quickeneth: Rom 4:2, Rom 8:11; Mat 3:9; Joh 5:21, Joh 5:25, Joh 6:63; Co1 15:45; Eph 2:1-5; Ti1 6:13
calleth: Rom 8:29, Rom 8:30, Rom 9:26; Isa 43:6, Isa 44:7, Isa 49:12, Isa 55:12; Act 15:18; Co1 1:28; Heb 11:7; Pe1 2:10; Pe2 3:8
Geneva 1599
4:17 (As it is written, I have made thee a (16) father of many nations,) before him whom he believed, [even] (m) God, who (n) quickeneth the dead, and (o) calleth those things which be not as though they were.
(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.
(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.
(n) Who restores to life.
(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.
John Gill
4:17 As it is written I have made thee a father of many nations,.... The passage referred to, is in Gen 17:4; which proves him to be a father not of the Jews only, since they cannot be called "many nations", but of the Gentiles also; and which must be understood in a spiritual sense, for Abraham was the father of them,
before him whom he believed, even God; that is, he was so, either in the sight of God, who sees not as man sees; in his account, he was the father of many nations, long before he really in fact was; or "over against" or "like unto him", as the word may signify: as God was the Father of many nations, so was Abraham, though not in such a sense as he is; and as God is the Father of us all that believe, so was Abraham; there is some little likeness and resemblance in this between them, though not sameness. The object of his faith is described as he,
who quickeneth the dead: meaning either the dead body of Abraham and Sarah's womb; or Isaac, who was given up for dead; or the Gentiles, who were dead in trespasses and sins; or rather the dead bodies of men at the last day, a work which none but the almighty God can effect; the consideration of which is sufficient to engage faith in the promises of God, and a dependence on him for the fulfilment or them: and who stands further described as he, who
calleth those things which be not, as though they were; so he called Abraham the father of many nations, when he was not in fact, as if he really was; and the Gentiles his seed and offspring, before they were; and when he comes effectually to call them by his grace, they are represented as "things which are not", whom he called, "to bring to nought things that are", 1Cor 1:28; they were not his people, nor his children, and he called them so, and by his grace made them so, and made them appear to be so; for as in creation so in regeneration, God calls and brings that into being which before was not: and the phrase seems to be an allusion to the creation of all things out of nothing; and it is a Rabbinical one, for so the Jews speaking of the creation say (s).
"Nya la arwq, "he calls to that which is not", and it is excluded; (i.e. all things are excluded out of it, as a chicken out of an egg;) and to that which is, and it is established, and to the world, and it is stretched out.''
(s) R. Solomon ben Gabirol in Cether Malcuth apud L. Capell. in loc.
John Wesley
4:17 Before God - Though before men nothing of this appeared, those nations being then unborn. As quickening the dead - The dead are not dead to him and even the things that are not, are before God. And calling the things that are not - Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Gen 17:5.
Robert Jamieson, A. R. Fausset and David Brown
4:17 As it is written, &c.-- (Gen 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.
before--that is, "in the reckoning of."
him whom he believed--that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."
even God, quickeneth the dead--The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.
4:184:18: Որ յանյո՛յսն յուսով հաւատաց, լինել նմա հա՛յր ազգաց բազմաց. որպէս եւ ասացա՛ւն, թէ ա՛յնպէս եղիցի զաւակ քո[3359]։ [3359] Ոմանք. Որ անյոյսն յու՛՛... որպէս ասացաւն, եթէ։ Ուր օրինակ մի. Բազմաց, որում ասացաւն, թէ հայր ազգաց բազմաց արարի զքեզ. եւ եթէ այսպէս եղիցի զա՛՛։
18 Աբրահամը, որ անյուսութեան մէջ էր, յոյսով հաւատաց, որ ինքը կը լինի բազում ազգերի հայր, ինչպէս որ ասուել էր, թէ՝ այսպէ՛ս պիտի լինի քո սերունդը:
18 Որ չյուսացուած բանին՝ յոյսով հաւատաց՝ թէ ինք շատ ազգերու հայր պիտի ըլլայ, ինչպէս ըսուեցաւ ալ, թէ՝ «Քու սերունդդ այսպէս պիտի ըլլայ».
Որ յանյոյսն յուսով հաւատաց` լինել նմա հայր ազգաց բազմաց. որպէս եւ ասացաւն թէ` Այնպէս եղիցի զաւակ քո:

4:18: Որ յանյո՛յսն յուսով հաւատաց, լինել նմա հա՛յր ազգաց բազմաց. որպէս եւ ասացա՛ւն, թէ ա՛յնպէս եղիցի զաւակ քո[3359]։
[3359] Ոմանք. Որ անյոյսն յու՛՛... որպէս ասացաւն, եթէ։ Ուր օրինակ մի. Բազմաց, որում ասացաւն, թէ հայր ազգաց բազմաց արարի զքեզ. եւ եթէ այսպէս եղիցի զա՛՛։
18 Աբրահամը, որ անյուսութեան մէջ էր, յոյսով հաւատաց, որ ինքը կը լինի բազում ազգերի հայր, ինչպէս որ ասուել էր, թէ՝ այսպէ՛ս պիտի լինի քո սերունդը:
18 Որ չյուսացուած բանին՝ յոյսով հաւատաց՝ թէ ինք շատ ազգերու հայր պիտի ըլլայ, ինչպէս ըսուեցաւ ալ, թէ՝ «Քու սերունդդ այսպէս պիտի ըլլայ».
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Он, сверх надежды, поверил с надеждою, через что сделался отцом многих народов, по сказанному: 'так [многочисленно] будет семя твое'.
4:18  ὃς παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον, οὕτως ἔσται τὸ σπέρμα σου·
4:18. ὃς (which) παρ' (beside) ἐλπίδα (to-an-expectation) ἐπ' (upon) ἐλπίδι (unto-an-expectation) ἐπίστευσεν (it-trusted-of) εἰς (into) τὸ (to-the-one) γενέσθαι ( to-having-had-became ) αὐτὸν (to-it) πατέρα ( to-a-father ) πολλῶν ( of-much ) ἐθνῶν ( of-nations ) κατὰ (down) τὸ (to-the-one) εἰρημένον (to-having-had-come-to-be-uttered," Οὕτως ( Unto-the-one-this ) ἔσται ( it-shall-be ) τὸ ( the-one ) σπέρμα ( a-whorling-to ) σου : ( of-thee )
4:18. qui contra spem in spem credidit ut fieret pater multarum gentium secundum quod dictum est sic erit semen tuumWho against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.
4:18. And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: “Thus shall your posterity shall be.”
4:18. Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be:

18: Он, сверх надежды, поверил с надеждою, через что сделался отцом многих народов, по сказанному: 'так [многочисленно] будет семя твое'.
4:18  ὃς παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον, οὕτως ἔσται τὸ σπέρμα σου·
4:18. qui contra spem in spem credidit ut fieret pater multarum gentium secundum quod dictum est sic erit semen tuum
Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
4:18. And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: “Thus shall your posterity shall be.”
4:18. Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-22: Но против всех этих соображений Апостола иудеи могли еще указать на то, что Авраам приобрел по плоти (ст. 1) сына, Исаака, и через него многочисленное потомство - народ израильский. Апостол теперь разбирает это предполагаемое возражение и доказывает, что и сына Авраам получил, благодаря своей вере.

18: Сверх надежды. Обстоятельства были совсем не таковы, чтобы Авраам мог надеяться на исполнение обетования Божия о рождении у него сына: он и жена его были уже так стары, что, по естественному порядку, не могли иметь детей. Чрез что сделался - правильнее с греч. (eiV to genesqai): "чтобы ему стать..." Авраам, веруя, имел целью, имел в виду, что обетование Божие, несомненно, придет в осуществление.
Adam Clarke: Commentary on the Bible - 1831
4:18: Who against hope believed in hope - The faith of Abraham bore an exact correspondence to the power and never-failing faithfulness of God; for though, in the ordinary course of things, he had not the best foundation of hope, yet he believed that he should be the father of many nations, according to that which was spoken; namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.
Albert Barnes: Notes on the Bible - 1834
4:18: Who against hope - Who against all apparent or usual ground of hope. He refers here to the prospect of a posterity; see Rom 4:19-21.
Believed in hope - Believed in what was promised to excite his hope. Hope here is put for the object of his hope - what was promised.
According to what was spoken - Gen 15:5.
So shall thy seed be - That is, as the stars in heaven for multitude. Thy posterity shall be very numerous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: against: Rom 4:19, Rom 5:5, Rom 8:24; Rut 1:11-13; Pro 13:12; Eze 37:11; Mar 5:35, Mar 5:36; Luk 1:18; Act 27:25
So shall: Gen 15:5, Gen 15:6
Geneva 1599
4:18 (17) Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
(17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.
John Gill
4:18 Who against hope believed in hope,.... Abraham believed the promise of God,
that he might become the father of many nations, being assisted by a supernatural aid: "in hope"; of the fulfilment of it by the grace and power of God: "against hope": against all visible, rational grounds of hope; Sarah's womb and his own body being dead, but inasmuch as God had said it, he believed:
according to that which is spoken, so shall thy seed be; his faith rested upon the word of God, which showed the nature of it, and that it was of the right kind.
John Wesley
4:18 The Apostle shows the power and excellence of that faith to which he ascribes justification. Who against hope - Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us. So shall thy seed be - Both natural and spiritual, as the stars of heaven for multitude. Gen 15:5.
Robert Jamieson, A. R. Fausset and David Brown
4:18 Who against hope--when no ground for hope appeared.
believed in hope--that is, cherished the believing expectation.
that he might become the father of many nations, according to that which was spoken, So shall thy seed be--that is, Such "as the stars of heaven," Gen 15:5.
4:194:19: Եւ նա՝ ո՛չ երկմտեաց ՚ի հաւատոցն, թէպէտ եւ հայեցաւ ՚ի մարմին իւր՝ այնուհետեւ իբրեւ ՚ի մեռեալ. քանզի զհարիւրամենի՛ւք ուրեմն էր. եւ ՚ի մեռելութիւն արգանդին Սառայի[3360]։ [3360] Ոմանք. ՚Ի մարմինն իւր... քանզի հարիւրամենիւք... յարգանտին Սառայի։
19 Եւ նա չերկմտեց իր հաւատի մէջ, թէպէտ նայեց իր մարմնին արդէն իբրեւ մեռած մարմնի, - քանի որ հարիւր տարեկանի մօտ էր, - եւ Սառայի մեռած արգանդին:
19 Եւ ինք հաւատքի մէջ չտկարացած՝ չնայեցաւ իր մարմնին, որ արդէն մեռածի պէս էր, (որովհետեւ ինք հարիւր տարեկանի չափ էր,) ո՜չ ալ Սառայի արգանդին մեռած ըլլալուն։
Եւ նա ոչ երկմտեաց ի հաւատոցն [7]թէպէտ եւ հայեցաւ`` ի մարմին իւր այնուհետեւ իբրեւ ի մեռեալ, քանզի զհարիւրամենիւք ուրեմն էր, եւ ի մեռելութիւն արգանդին Սառայի:

4:19: Եւ նա՝ ո՛չ երկմտեաց ՚ի հաւատոցն, թէպէտ եւ հայեցաւ ՚ի մարմին իւր՝ այնուհետեւ իբրեւ ՚ի մեռեալ. քանզի զհարիւրամենի՛ւք ուրեմն էր. եւ ՚ի մեռելութիւն արգանդին Սառայի[3360]։
[3360] Ոմանք. ՚Ի մարմինն իւր... քանզի հարիւրամենիւք... յարգանտին Սառայի։
19 Եւ նա չերկմտեց իր հաւատի մէջ, թէպէտ նայեց իր մարմնին արդէն իբրեւ մեռած մարմնի, - քանի որ հարիւր տարեկանի մօտ էր, - եւ Սառայի մեռած արգանդին:
19 Եւ ինք հաւատքի մէջ չտկարացած՝ չնայեցաւ իր մարմնին, որ արդէն մեռածի պէս էր, (որովհետեւ ինք հարիւր տարեկանի չափ էր,) ո՜չ ալ Սառայի արգանդին մեռած ըլլալուն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: И, не изнемогши в вере, он не помышлял, что тело его, почти столетнего, уже омертвело, и утроба Саррина в омертвении;
4:19  καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας σάρρας,
4:19. καὶ (and) μὴ (lest) ἀσθενήσας (having-un-vigored-unto) τῇ (unto-the-one) πίστει (unto-a-trust) κατενόησεν (it-considered-down-unto) τὸ (to-the-one) ἑαυτοῦ (of-self) σῶμα (to-a-body) [ἤδη] "[which-then]"νενεκρωμένον, (to-having-had-come-to-be-en-deaded,"ἑκατονταετής (hundred-yeared) που (of-whither) ὑπάρχων, (firsting-under,"καὶ (and) τὴν (to-the-one) νέκρωσιν (to-an-en-deading) τῆς (of-the-one) μήτρας (of-a-womb) Σάρρας, (of-a-Sarra,"
4:19. et non infirmatus fide consideravit corpus suum emortuum cum fere centum annorum esset et emortuam vulvam SarraeAnd he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
19. And without being weakened in faith he considered his own body now as good as dead ( he being about a hundred years old), and the deadness of Sarah’s womb:
4:19. And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.
4:19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara' s womb:

19: И, не изнемогши в вере, он не помышлял, что тело его, почти столетнего, уже омертвело, и утроба Саррина в омертвении;
4:19  καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας σάρρας,
4:19. et non infirmatus fide consideravit corpus suum emortuum cum fere centum annorum esset et emortuam vulvam Sarrae
And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
4:19. And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.
4:19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Не помышлял... - прав. с греч. (ou katenohsen) - не обратил внимания на то, что... Апостол Петр, пока смотрел только на Господа, идя по морю, не тонул, потому что веровал в Него, а когда взглянул с сомнением на волны, стал тонуть. Авраам остался в вере, - не посмотрел на то, что могло его поколебать в доверии к обещанию Божию.
Adam Clarke: Commentary on the Bible - 1831
4:19: He considered not his own body now dead - He showed at once the correctness and energy of his faith: God cannot lie; Abraham can believe. It is true that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfill his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed; that he had, as yet, no child by Sarah; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren before. All these were so many reasons why he should not credit the promise; yet he believed; therefore it might be well said, Rom 4:20, that he staggered not at the promise, though every thing was unnatural and improbable; but he was strong in faith, and, by this almost inimitable confidence, gave glory to God. It was to God's honor that his servant put such unlimited confidence in him; and he put this confidence in him on the rational ground that God was fully able to perform what he had promised.
Albert Barnes: Notes on the Bible - 1834
4:19: And being not weak in faith - That is, having strong faith.
He considered not - He did not regard the fact that his body was now dead, as any obstacle to the fulfillment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfillment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.
Now dead - Aged; dead as to the purpose under consideration; compare Heb 11:12, "As good as dead." That is, he was now at an age when it was highly improbable that he would have any children; compare Gen 17:17.
Deadness ... - Heb 11:11, "When she was past age;" compare Gen 18:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: being: Rom 4:20, Rom 4:21, Rom 14:21; Mat 6:30, Mat 8:26, Mat 14:31; Mar 9:23, Mar 9:24; Joh 20:27, Joh 20:28
considered: Gen 17:17, Gen 18:11-14; Heb 11:11-19
Geneva 1599
4:19 And being (p) not weak in faith, he considered not his own body now (q) dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
(p) Very strong and steadfast.
(q) Void of strength, and unfit to have children.
John Gill
4:19 And being not weak in faith,.... Abraham was not weak in the exercise of his faith, on the promise of God; nor was his faith weakened about the accomplishment of it, neither by the length of time after the promise was made, nor by the seeming insuperable difficulties of nature which attended it; for
he considered not his own body now dead. The Alexandrian copy reads without the negative, "he considered his own body now dead", and so the Syriac version: which makes his faith the greater, that though he did consider his case, yet his faith was not weakened: the phrase, "his body now dead", is an "euphemism" of the "merebrum virile", which by the Jews, when unfit for generation, is called , "merebrum emortuum" (t):
when he was about an hundred years old; not being quite an hundred years of age, wanting a year or thereabout:
neither yet the deadness of Sarah's womb; how unfit she was to conceive and bear children: now though he might consider these things in his mind, yet they did not dwell upon his mind, nor he upon them; at least he did not consider them, so as to distrust the divine promise.
(t) T. Bab. Yebamot, fol. 55. 2. & Gloss. in ib. Sanhedrin, fol. 55. 1. & Gloss in ib. Shebuot, fol. 18. 1.
Robert Jamieson, A. R. Fausset and David Brown
4:19 he considered not, &c.--paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.
4:204:20: Բայց աւետեացն Աստուծոյ՝ ո՛չ երկմտեաց անհաւատութեամբ, այլ զօրացա՛ւ հաւատովք, ետ փա՛ռս Աստուծոյ[3361]՝ [3361] Ոմանք. Բայց յաւետեացն Աստուծոյ։
20 Բայց Աստծու խոստման վրայ չերկմտեց անհաւատութեամբ, այլ զօրացաւ հաւատով, փառք տուեց Աստծուն
20 Անհաւատութիւնով չտարակուսեցաւ Աստուծոյ խոստումին վրայ, հապա հաւատքով զօրացած՝ Աստուծոյ փառք տուաւ
Բայց աւետեացն Աստուծոյ ոչ երկմտեաց անհաւատութեամբ, այլ զօրացաւ հաւատովք, ետ փառս Աստուծոյ:

4:20: Բայց աւետեացն Աստուծոյ՝ ո՛չ երկմտեաց անհաւատութեամբ, այլ զօրացա՛ւ հաւատովք, ետ փա՛ռս Աստուծոյ[3361]՝
[3361] Ոմանք. Բայց յաւետեացն Աստուծոյ։
20 Բայց Աստծու խոստման վրայ չերկմտեց անհաւատութեամբ, այլ զօրացաւ հաւատով, փառք տուեց Աստծուն
20 Անհաւատութիւնով չտարակուսեցաւ Աստուծոյ խոստումին վրայ, հապա հաւատքով զօրացած՝ Աստուծոյ փառք տուաւ
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: не поколебался в обетовании Божием неверием, но пребыл тверд в вере, воздав славу Богу
4:20  εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλ᾽ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῶ θεῶ
4:20. εἰς (into) δὲ (moreover) τὴν (to-the-one) ἐπαγγελίαν (to-a-messaging-upon) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐ (not) διεκρίθη (it-was-separated-through) τῇ (unto-the-one) ἀπιστίᾳ (unto-an-un-trusting-unto) ἀλλὰ (other) ἐνεδυναμώθη (it-was-en-abled-in) τῇ (unto-the-one) πίστει, (unto-a-trust) δοὺς (having-had-given) δόξαν (to-a-recognition) τῷ (unto-the-one) θεῷ (unto-a-Deity,"
4:20. in repromissione etiam Dei non haesitavit diffidentia sed confortatus est fide dans gloriam DeoIn the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
20. yea, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God,
4:20. And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,
4:20. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God:

20: не поколебался в обетовании Божием неверием, но пребыл тверд в вере, воздав славу Богу
4:20  εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλ᾽ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῶ θεῶ
4:20. in repromissione etiam Dei non haesitavit diffidentia sed confortatus est fide dans gloriam Deo
In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
4:20. And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,
4:20. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Воздав славу Богу, т. е. уразумел Его правду, Его бесконечное могущество и не стал пытаться объяснять сказанное ему от Бога как-нибудь по своему, в более простом значении (И. Златоуст). - Потому и вменилось ему в праведность. В этих словах Апостол крепко суммирует все сказанное в 1-21: стих. Потому - это выражение выдвигает на вид то, что сказано о доверии, какое Авраам обнаружил по отношению к обетованию Божию. Апостол говорит здесь об оправдании Авраама, но имеет в виду, конечно, и наследие мира, и потомство. Все это Авраам получил чрез веру.
Albert Barnes: Notes on the Bible - 1834
4:20: He staggered not - He was not moved, or agitated; he steadily and firmly believed the promise.
Giving glory to God - Giving honor to God by the firmness with which he believed his promises. His conduct was Such as to honor God; that is, to show Abraham's conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honor to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favor; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: staggered: Num 11:13-23; Kg2 7:2, Kg2 7:19; Ch2 20:15-20; Isa 7:9; Jer 32:16-27; Luk 1:18, Luk 1:45
but was: Isa 35:4; Dan 10:19, Dan 11:32; Hag 2:4; Zac 8:9, Zac 8:13; Co1 16:13; Co2 12:10; Eph 6:10; Ti2 2:1
Geneva 1599
4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving (r) glory to God;
(r) Acknowledged and praised God, as most gracious and true.
John Gill
4:20 He staggered not at the promise of God,.... There is no reason to stagger at, or hesitate about any of the promises of God, since they are made by him that cannot lie; his faithfulness is engaged to perform them; with him all things are possible; every promise is in Christ, yea and amen, and never did any fail; and yet so it is, that some of God's children,
through unbelief, do stagger at the promises of God; thinking either that they are too great for them, or demur upon them through difficulties which attend them:
but so did not Abraham, he
was strong in faith; nothing moved him, no difficulties discouraged him, he made no demur upon the promise, nor had the least hesitation in his mind about the accomplishment of it; but was fully assured that so it would be, as God had said; and thus he was
giving glory to God; ascribing to him the glory of his veracity, faithfulness, power, grace, and goodness, as all such who are strong in faith do; such persons bring the most glory to God, and are the most comfortable in their own souls. This phrase, , "to be strong" or strengthened, or strengthen themselves "in faith", is to be met with in Jewish writings (u), and is particularly used of the patriarchs, Abraham, Isaac, and Jacob; all the tribes of Israel are not said to be , "strong in their faith"; only the tribe of Levi, when Moses stood in the gate and said, "who is on the Lord's side, let him come unto me", Ex 32:26, whoever is , "strong in his faith" (w); and there were none in all Israel but the tribe of Levi, who were "strong in their faith".
(u) Zohar in Gen. fol. 83. 4. (w) Tzeror Hammor, fol. 87. 4.
Robert Jamieson, A. R. Fausset and David Brown
4:20 He staggered--hesitated
not . . . but was strong in faith, giving glory to God--as able to make good His own word in spite of all obstacles.
4:214:21: եւ հաստատեցաւ ՚ի մի՛տս իւր, թէ որ խոստացաւն՝ կարօղ է առնել[3362]։ [3362] Ոմանք. Եթէ որ խոստաց՛՛։
21 եւ հաստատապէս համոզուեց իր մտքում, թէ նա, որ խոստացաւ, կատարելու կարո՛ղ է:
21 Եւ իր մտքին մէջ հաստատ պահեց թէ՝ ան որ խօսք տուաւ, կարող է ընելու ալ։
եւ հաստատեցաւ ի միտս իւր, եթէ որ խոստացաւն` կարող է առնել:

4:21: եւ հաստատեցաւ ՚ի մի՛տս իւր, թէ որ խոստացաւն՝ կարօղ է առնել[3362]։
[3362] Ոմանք. Եթէ որ խոստաց՛՛։
21 եւ հաստատապէս համոզուեց իր մտքում, թէ նա, որ խոստացաւ, կատարելու կարո՛ղ է:
21 Եւ իր մտքին մէջ հաստատ պահեց թէ՝ ան որ խօսք տուաւ, կարող է ընելու ալ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: и будучи вполне уверен, что Он силен и исполнить обещанное.
4:21  καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι.
4:21. καὶ (and) πληροφορηθεὶς (having-been-replete-beareed-unto) ὅτι (to-which-a-one) ὃ (to-which) ἐπήγγελται ( it-had-come-to-message-upon ) δυνατός (able) ἐστιν (it-be) καὶ (and) ποιῆσαι. (to-have-done-unto)
4:21. plenissime sciens quia quaecumque promisit potens est et facereMost fully knowing that whatsoever he has promised, he is able also to perform.
21. and being fully assured that, what he had promised, he was able also to perform.
4:21. knowing most fully that whatever God has promised, he is also able to accomplish.
4:21. And being fully persuaded that, what he had promised, he was able also to perform.
And being fully persuaded that, what he had promised, he was able also to perform:

21: и будучи вполне уверен, что Он силен и исполнить обещанное.
4:21  καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι.
4:21. plenissime sciens quia quaecumque promisit potens est et facere
Most fully knowing that whatsoever he has promised, he is able also to perform.
4:21. knowing most fully that whatever God has promised, he is also able to accomplish.
4:21. And being fully persuaded that, what he had promised, he was able also to perform.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: And being fully persuaded - πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfill his promise and his power enabled him to do it.
Albert Barnes: Notes on the Bible - 1834
4:21: And being fully persuaded - Thoroughly or entirely convinced; Luk 1:1; Rom 14:5; Ti2 4:5, Ti2 4:17.
He was able - Compare Gen 18:14. This was not the only time in which Abraham evinced this confidence. His faith was equally implicit and strong when he was commanded to sacrifice his promised son; Heb 11:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: fully: Rom 8:38; Ti2 1:12; Heb 11:13
he was able: Rom 14:4; Gen 18:14; Psa 115:3; Jer 32:17, Jer 32:27; Mat 19:26; Luk 1:37, Luk 1:45; Co2 9:8; Heb 11:19
Geneva 1599
4:21 And being (s) fully persuaded that, what he had promised, he was able also to perform.
(s) A description of true faith.
John Gill
4:21 And being fully persuaded,.... He had not only faith, a strong faith, but full assurance of faith:
that what he God had promised; though it was so long ago, and there were so many difficulties in the way;
he was able, being the Lord God Almighty,
to perform; so his faith rested upon the power of God, with whom nothing is impossible.
Robert Jamieson, A. R. Fausset and David Brown
4:21 And being fully persuaded, &c.--that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.
4:224:22: Վասն որոյ համարեցա՛ւ նմա յարդարութիւն[3363]։ [3363] Ոմանք. Վասն որոյ եւ համարեցաւ նմա արդա՛՛։
22 Դրա համար այդ նրան որպէս արդարութիւն համարուեց:
22 Ասոր համար իրեն արդարութիւն սեպուեցաւ։
Վասն որոյ համարեցաւ նմա յարդարութիւն:

4:22: Վասն որոյ համարեցա՛ւ նմա յարդարութիւն[3363]։
[3363] Ոմանք. Վասն որոյ եւ համարեցաւ նմա արդա՛՛։
22 Դրա համար այդ նրան որպէս արդարութիւն համարուեց:
22 Ասոր համար իրեն արդարութիւն սեպուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Потому и вменилось ему в праведность.
4:22  διὸ [καὶ] ἐλογίσθη αὐτῶ εἰς δικαιοσύνην.
4:22. διὸ (Through-which) [καὶ] "[and]" ἐλογίσθη ( it-was-fortheed-to ) αὐτῷ ( unto-it ) εἰς ( into ) δικαιοσύνην . ( to-a-course-belongedness )
4:22. ideo et reputatum est illi ad iustitiamAnd therefore it was reputed to him unto justice.
22. Wherefore also it was reckoned unto him for righteousness.
4:22. And for this reason, it was reputed to him unto justice.
4:22. And therefore it was imputed to him for righteousness.
And therefore it was imputed to him for righteousness:

22: Потому и вменилось ему в праведность.
4:22  διὸ [καὶ] ἐλογίσθη αὐτῶ εἰς δικαιοσύνην.
4:22. ideo et reputatum est illi ad iustitiam
And therefore it was reputed to him unto justice.
4:22. And for this reason, it was reputed to him unto justice.
4:22. And therefore it was imputed to him for righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:22: And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness, for a title to the Divine blessing, which, otherwise, having been an idolater, he had no right to."
Abraham's strong faith in the promise of the coming Savior, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of another, was imputed or reckoned to him for justification; but it, i.e. his faith in God. His faith was fully persuaded of the most merciful intentions of God's goodness; and this, which, in effect, laid hold on Jesus Christ, the future Savior, was the means of his justification; being reckoned unto him in the place of personal righteousness, because it laid hold on the merit of Him who died to make an atonement for our offenses, and rose again for our justification.
Albert Barnes: Notes on the Bible - 1834
4:22: And therefore - His faith was so implicit, and so unwavering, that it was a demonstration that he was the firm friend of God. He was tried, and he had such confidence in God that he showed that he was supremely attached to him, and would obey and serve him. This was reckoned as a full proof of friendship; and he was recognised and treated as righteous; that is, as the friend of God. (The true sense of faith being imputed for righteousness is given in a note at the beginning of the chapter.) See the note at Rom 4:3, Rom 5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: it was imputed: Rom 4:3, Rom 4:6
John Gill
4:22 And therefore it was imputed to him for righteousness. Not because his faith was strong, and he had a full assurance of it, but because it was right, resting on the promise of God, and relying upon his power and faithfulness to perform it; for though the righteousness of faith is not imputed to any sort of believers, not to mere nominal ones, yet to all such as have true faith, though it may be but weak; for faith, as to nature, kind, and object, though not as to degree, is the same in all true believers, and the same righteousness is imputed to one as to another.
Robert Jamieson, A. R. Fausset and David Brown
4:22 And therefore it was imputed, &c.--"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."
4:234:23: Այլ զի գրեցաւն, ո՛չ եթէ վասն նորա միայն՝ թէ համարեցաւ նմա[3364]. [3364] Ոմանք. Արդ զի գրեցաւ... եթէ համարեցաւ։
23 Արդ, միայն Աբրահամի համար չէ, որ գրուած է, թէ այս բանը նրա համար արդարութիւն համարուեց.
23 Բայց ո՛չ միայն անոր համար գրուեցաւ, որ իրեն սեպուեցաւ.
Արդ զի գրեցաւն ոչ թէ վասն նորա միայն թէ համարեցաւ նմա:

4:23: Այլ զի գրեցաւն, ո՛չ եթէ վասն նորա միայն՝ թէ համարեցաւ նմա[3364].
[3364] Ոմանք. Արդ զի գրեցաւ... եթէ համարեցաւ։
23 Արդ, միայն Աբրահամի համար չէ, որ գրուած է, թէ այս բանը նրա համար արդարութիւն համարուեց.
23 Բայց ո՛չ միայն անոր համար գրուեցաւ, որ իրեն սեպուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: А впрочем не в отношении к нему одному написано, что вменилось ему,
4:23  οὐκ ἐγράφη δὲ δι᾽ αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῶ,
4:23. Οὐκ (Not) ἐγράφη (it-had-been-scribed) δὲ (moreover) δι' (through) αὐτὸν (to-it) μόνον (to-alone) ὅτι (to-which-a-one) ἐλογίσθη ( it-was-fortheed-to ) αὐτῷ , ( unto-it ,"
4:23. non est autem scriptum tantum propter ipsum quia reputatum est illiNow it is not written only for him. that it was reputed to him unto justice,
23. Now it was not written for his sake alone, that it was reckoned unto him;
4:23. Now this has been written, that it was reputed to him unto justice, not only for his sake,
4:23. Now it was not written for his sake alone, that it was imputed to him;
Now it was not written for his sake alone, that it was imputed to him:

23: А впрочем не в отношении к нему одному написано, что вменилось ему,
4:23  οὐκ ἐγράφη δὲ δι᾽ αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῶ,
4:23. non est autem scriptum tantum propter ipsum quia reputatum est illi
Now it is not written only for him. that it was reputed to him unto justice,
4:23. Now this has been written, that it was reputed to him unto justice, not only for his sake,
4:23. Now it was not written for his sake alone, that it was imputed to him;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Теперь Апостол делает из всего сказанного вывод по отношению к христианам. Писание, говоря об оправдании Авраама через веру, имело в виду и нас, христиан, чтобы утвердить то положение, что и мы оправдываемся также верою - верою с Воскресшего Христа

23-24: Указанное выше событие из жизни Авраама - его оправдание верою - имеет значение и для нас, служа, так сказать, прообразом нашего оправдания.

Вменится и нам. Апостол говорит не о будущем вменении или оправдании: оно уже теперь является совершившимся фактом, как видно из III-й гл. (21: и сл. ст.). Поэтому правильнее это выражение перевести так: "должно вменяться и нам". - Верующим - т. е. если мы веруем или когда мы веруем. - Кто воскресил из мертвых Иисуса Христа, Господа нашего. Между верою Авраама в то, что у него родится сын, Исаак, и между нашею верою в воскресение Христа есть, конечно, сходство: и там, и здесь идет дело о воскрешении мертвого и омертвелого. Но здесь есть и различие. Авраам веровал в Бога, а мы, веруя в Бога, веруем притом в Иисуса, как нашего Господа. Рождение Исаака в цепи событий истории спасения было, так сказать, исходным пунктом, а воскресение Христа - завершением истории, увенчанием ее. Христос является для нас главою церкви, чем он не был для Авраама.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Case of Abraham.A. D. 58.
23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipædobaptists will needs understand that circumcision was a seal of the righteousness of the faith, v. 11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The accounts we have of the Old-Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (1 Cor. x. 11) for our learning, ch. xv. 4. And this particularly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation,--for us also, that are man and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ,--for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, to-day, and for ever. His application of it is but short. Only we may observe,

I. Our common privilege; it shall be imputed to us, that is, righteousness shall. The gospel way of justification is by an imputed righteousness, mellei logizesthai--it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of men to be justified; for there is a fountain opened that is inexhaustible.

II. Our common duty, the condition of this privilege, and that is believing. The proper object of this believing is a divine revelation. The revelation to Abraham was concerning a Christ to come; the revelation to us is concerning a Christ already come, which difference in the revelation does not alter the case. Abraham believed the power of God in raising up an Isaac from the dead womb of Sarah; we are to believe the same power exerted in a higher instance, the resurrection of Christ from the dead. The resurrection of Isaac was in a figure (Heb. xi. 19); the resurrection of Christ was real. Now we are to believe on him that raised up Christ; not only believe his power, that he could do it, but depend upon his grace in raising up Christ as our surety; so he explains it, v. 25, where we have a brief account of the meaning of Christ's death and resurrection, which are the two main hinges on which the door of salvation turns. 1. He was delivered for our offences. God the Father delivered him, he delivered up himself as a sacrifice for sin. He died indeed as a malefactor, because he died for sin; but it was not his own sin, but the sins of the people. He died to make atonement for our sins, to expiate our guilt, to satisfy divine justice. 2. He was raised again for our justification, for the perfecting and completing of our justification. By the merit of his death he paid our debt, in his resurrection he took out our acquittance. When he was buried he lay a prisoner in execution for our debt, which as a surety he had undertaken to pay; on the third day an angel was sent to roll away the stone, and so to discharge the prisoner, which was the greatest assurance possible that divine justice was satisfied, the debt paid, or else he would never have released the prisoner: and therefore the apostle puts a special emphasis on Christ's resurrection; it is Christ that died, yea, rather that has risen again, ch. viii. 34. So that upon the whole matter it is very evident that we are not justified by the merit of our own works, but by a fiducial obediential dependence upon Jesus Christ and his righteousness, as the condition on our part of our right to impunity and salvation, which was the truth that Paul in this and the foregoing chapter had been fixing as the great spring and foundation of all our comfort.
Adam Clarke: Commentary on the Bible - 1831
4:23: Now it was not written for his sake alone - The fact of Abraham's believing and receiving salvation through that faith is not recorded as a mere circumstance in the patriarch's life, intended to do him honor: see Rom 4:24.
Albert Barnes: Notes on the Bible - 1834
4:23: Now it was not written - The record of this extraordinary faith was not made on his account only; but it was made to show the way in which men may be regarded and treated as righteous by God. If Abraham was so regarded and treated, then, on the same principle, all others may be. God has but one mode of justifying people.
Imputed - Reckoned; accounted. He was regarded and treated as the friend of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Rom 15:4; Co1 9:10, Co1 10:6, Co1 10:11; Ti2 3:16, Ti2 3:17
Geneva 1599
4:23 (18) Now it was not written for his sake alone, that it was imputed to him;
(18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.
John Gill
4:23 Now it was not written for his sake alone,.... This was not left on the sacred records, Gen 15:6,
that it was imputed to him; purely on his account, merely for his sake, as an encomium of his faith, and an honourable testimony to it, and for the encouragement of it; though this was doing him a very great honour, and was one design of it.
John Wesley
4:23 On his account only - To do personal honour to him.
Robert Jamieson, A. R. Fausset and David Brown
4:23 Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
4:244:24: այլ եւ վասն մերո՛ց համարելոց է. որք հաւատամք յայն որ յարո՛յցն զՅիսուս զՏէր մեր ՚ի մեռելոց[3365]. [3365] Ոմանք. Վասն մերոցս։ Ուր Ոսկան. վասն մեր՝ որոց համարելոց է։
24 այլ համարուելու է եւ մե՛զ համար, որ հաւատում ենք Նրան, որ մեռելներից յարութիւն տուեց Յիսուսին՝ մեր Տիրոջը,
24 Հապա մեզի համար ալ՝ որոնց պիտի սեպուի, որ կը հաւատանք Անոր որ մեռելներէն յարուցանեց մեր Տէր Յիսուսը,
այլ եւ վասն [8]մերոց համարելոց է, որք հաւատամք յայն որ յարոյցն զՅիսուս, զՏէր մեր, ի մեռելոց:

4:24: այլ եւ վասն մերո՛ց համարելոց է. որք հաւատամք յայն որ յարո՛յցն զՅիսուս զՏէր մեր ՚ի մեռելոց[3365].
[3365] Ոմանք. Վասն մերոցս։ Ուր Ոսկան. վասն մեր՝ որոց համարելոց է։
24 այլ համարուելու է եւ մե՛զ համար, որ հաւատում ենք Նրան, որ մեռելներից յարութիւն տուեց Յիսուսին՝ մեր Տիրոջը,
24 Հապա մեզի համար ալ՝ որոնց պիտի սեպուի, որ կը հաւատանք Անոր որ մեռելներէն յարուցանեց մեր Տէր Յիսուսը,
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: но и в отношении к нам; вменится и нам, верующим в Того, Кто воскресил из мертвых Иисуса Христа, Господа нашего,
4:24  ἀλλὰ καὶ δι᾽ ἡμᾶς οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν,
4:24. ἀλλὰ (other) καὶ (and) δι' (through) ἡμᾶς (to-us) οἷς ( unto-which ) μέλλει (it-impendeth) λογίζεσθαι, (to-be-fortheed-to,"τοῖς (unto-the-ones) πιστεύουσιν ( unto-trusting-of ) ἐπὶ (upon) τὸν (to-the-one) ἐγείραντα (to-having-roused) Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) κύριον (to-Authority-belonged) ἡμῶν (of-us) ἐκ (out) νεκρῶν , ( of-en-deaded ,"
4:24. sed et propter nos quibus reputabitur credentibus in eum qui suscitavit Iesum Dominum nostrum a mortuisBut also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
24. but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead,
4:24. but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,
4:24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead:

24: но и в отношении к нам; вменится и нам, верующим в Того, Кто воскресил из мертвых Иисуса Христа, Господа нашего,
4:24  ἀλλὰ καὶ δι᾽ ἡμᾶς οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν,
4:24. sed et propter nos quibus reputabitur credentibus in eum qui suscitavit Iesum Dominum nostrum a mortuis
But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
4:24. but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,
4:24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
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Adam Clarke: Commentary on the Bible - 1831
4:24: But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus, or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.
Albert Barnes: Notes on the Bible - 1834
4:24: But for us also - For our use; (compare Rom 15:4; Co1 10:11), that we might have an example of the way in which people may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.
If we believe on him ... - Abraham showed his faith in God by believing just what God Rev_ealed to him. This was his faith, and it might be as strong and implicit as could be exercised under the fullest Revelation. Faith, now, is belief in God just so far as he has Rev_ealed his will to us. It is therefore the same in principle, though it may have reference to different objects. It is confidence in the same God, according to what we know of his will. Abraham showed his faith mainly in confiding in the promises of God respecting a numerous posterity. This was the leading truth made known to him, and this he believed.
(The promise made to Abraham was, "in thy seed shall all nations of the earth be blessed," on which we have the following inspired commentary: "And the scriptures foreseeing that God would justify the pagan through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed," Gal 3:8. It would seem, then, that this promise, like that made immediately after the fall, contained the very germ and principles of the gospel. So that after all there is not so great difference between the object of Abraham's faith, and that of ours. Indeed the object in both cases is manifestly the same.)
The main or leading truths that God has made known to us are, that he has given his Son to die; that he has raised him up; and that through him he is ready to pardon. To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abraham did; we evince the same spirit; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (compare the notes at Mar 16:16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: for us: Act 2:39
if we: Rom 10:9, Rom 10:10; Mar 16:16; Joh 3:14-16; Act 2:24, Act 13:30; Eph 1:18-20; Heb 13:20, Heb 13:21; Pe1 1:21
John Gill
4:24 But for us also, to whom it shall be imputed,.... What was written in the books of the Old Testament, was not written merely on account of them who are the subjects thereof, but for the use, learning, instruction and profit of saints under the New Testament dispensation; and particularly this concerning the pulsation of Abraham's faith for righteousness, or of the imputation of the righteousness of faith unto him for justification; which was not Abraham's faith, but that "righteousness" which his faith looked to, and laid hold on: see Rom 4:12; for Abraham's faith itself could never be reckoned for righteousness to another, nor indeed was it to himself; but such as believe as Abraham did, they have the same righteousness imputed to them as he had; and truly of the same kind is the faith of Abraham, who believed in "God that quickeneth the dead", Rom 4:17; and that of ours:
if, or "seeing"
we believe on him that raised up Jesus our Lord from the dead; which descriptive of the faith of New Testament believers, and of the object of it; see Rom 10:9; and which object of faith is further described in Rom 4:25.
John Wesley
4:24 But on ours also - To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that, " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith. Who raised up Jesus from the dead - As he did in a manner both Abraham and Sarah. If we believe on him who raised up Jesus - God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, with regard to Abraham, which would naturally affect the Jews most.
Robert Jamieson, A. R. Fausset and David Brown
4:24 to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead--in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.
4:254:25: որ մատնեցաւ վասն յանցանա՛ց մերոց. եւ յարեաւ՝ վասն զմե՛զ արդարացուցանելոյ[3366]։[3366] Ոմանք. Վասն մեղաց մերոց, եւ յարեաւ։
25 որ մահուան մատնուեց մեր յանցանքների համար եւ յարութիւն առաւ, որ մեզ արդարացնի:
25 Որ մեր յանցանքներուն համար մատնուեցաւ եւ մեզ արդարացնելու համար յարութիւն առաւ։
որ մատնեցաւ վասն յանցանաց մերոց, եւ յարեաւ վասն զմեզ արդարացուցանելոյ:

4:25: որ մատնեցաւ վասն յանցանա՛ց մերոց. եւ յարեաւ՝ վասն զմե՛զ արդարացուցանելոյ[3366]։
[3366] Ոմանք. Վասն մեղաց մերոց, եւ յարեաւ։
25 որ մահուան մատնուեց մեր յանցանքների համար եւ յարութիւն առաւ, որ մեզ արդարացնի:
25 Որ մեր յանցանքներուն համար մատնուեցաւ եւ մեզ արդարացնելու համար յարութիւն առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Который предан за грехи наши и воскрес для оправдания нашего.
4:25  ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.
4:25. ὃς (which) παρεδόθη ( it-was-given-beside ) διὰ ( through ) τὰ ( to-the-ones ) παραπτώματα ( to-fallings-beside-to ) ἡμῶν (of-us) καὶ (and) ἠγέρθη (it-was-roused) διὰ (through) τὴν (to-the-one) δικαίωσιν (to-an-en-course-belonging) ἡμῶν. (of-us)
4:25. qui traditus est propter delicta nostra et resurrexit propter iustificationem nostramWho was delivered up for our sins and rose again for our justification.
25. who was delivered up for our trespasses, and was raised for our justification.
4:25. who was handed over because of our offenses, and who rose again for our justification.
4:25. Who was delivered for our offences, and was raised again for our justification.
Who was delivered for our offences, and was raised again for our justification:

25: Который предан за грехи наши и воскрес для оправдания нашего.
4:25  ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.
4:25. qui traditus est propter delicta nostra et resurrexit propter iustificationem nostram
Who was delivered up for our sins and rose again for our justification.
4:25. who was handed over because of our offenses, and who rose again for our justification.
4:25. Who was delivered for our offences, and was raised again for our justification.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Чтобы показать, почему Христос стал нашим Господом, Апостол указывает на смерть Его и воскресение, как события, которые имели такое важное спасительное для нас значение. - Предан за грехи наши - эти слова представляют собою передачу слов пророка Исаии (L3:12) - и воскрес - с греч. (hgerqh) точнее: был воскрешен. - Для оправдания нашего, т. е. для того, чтобы верующие могли с полным основанием считать себя оправданными. Если бы Христос не воскрес, то, значит, и оправдание было бы не совершенно! (1Кор.15:17). Впрочем, точнее бы перевести это выражение точно так: "за (dia) наше оправдание". Смысл этого места тогда получается такой. Христос как бы поручился за нас, должников пред Божественной Правдой. Так как мы сами не могли расплатиться за свои долги, то Он, как всякий поручитель, был подвергнут темничному заключению. Но когда долг уплачивается (в настоящем случае, не должниками, а поручителем), отпускается на свободу. Так и Христос был воскрешен, освобожден от уз смерти в знак того, что Им принесено вполне удовлетворительное искупление за грехи всего человечества. Таким образом, Апостол здесь дополняет то, что сказал в III гл. 25. Христос дает нам оправдание не только смертию Своею, но и воскресением.
Adam Clarke: Commentary on the Bible - 1831
4:25: Who was delivered for our offenses - Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose could He, who is innocence itself, be delivered for our offenses?
And was raised again for our justification - He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered, and taken with him our human nature, as the first-fruits of the resurrection of mankind.
1. From a careful examination of the Divine oracles it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a Propitiation through Faith in His Blood, Rom 3:25. For when we were yet without strength, in due time Christ Died For the Ungodly, Rom 5:6. And when we were Enemies, we were Reconciled to God by the Death of his Son, Rom 5:10. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Eph 1:7. Christ hath loved us, and Given Himself for Us, an Offering and a Sacrifice to God for a sweet-smelling savour, Eph 5:2. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Col 1:14. And having made Peace Through the Blood of his Cross, in the Body of His Flesh, through Death, Col 1:20, Col 1:22. Who Gave Himself a Ransom for all, Ti1 2:6. Who Gave Himself for Us, that he might Redeem us from all iniquity, Tit 2:14. By which will we are sanctified, through the Offering of the Body of Jesus Christ, Heb 10:10. So Christ was once Offered to Bear the Sins of many, Heb 9:28. See also Eph 2:13, Eph 2:16; Pe1 1:18, Pe1 1:19; Rev 5:9. But it would be transcribing a very considerable part of the New Testament to set down all the texts that refer to this most important and glorious truth.
2. And as his death was an atonement for our sins, so his resurrection was the proof and pledge of our eternal life. See Co1 15:17; Pe1 1:3; Eph 1:13, Eph 1:14, etc.,etc.
3. The doctrine of justification by faith, which is so nobly proved in the preceding chapter, is one of the grandest displays of the mercy of God to mankind. It is so very plain that all may comprehend it; and so free that all may attain it. What more simple than this? Thou art a sinner, in consequence condemned to perdition, and utterly unable to save thy own soul. All are in the same state with thyself, and no man can give a ransom for the soul of his neighbor. God, in his mercy, has provided a Savior for thee. As thy life was forfeited to death because of thy transgressions, Jesus Christ has redeemed thy life by giving up his own; he died in thy stead, and has made an atonement to God for thy transgressions; and offers thee the pardon he has thus purchased, on the simple condition, that thou believe that his death is a sufficient sacrifice, ransom, and oblation for thy sin; and that thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, thy faith in that sacrifice shall be imputed to thee for righteousness; i.e. it shall be the means of receiving that salvation which Christ has bought by his blood.
4. The doctrine of the imputed righteousness of Christ, as held by many, will not be readily found in this chapter, where it has been supposed to exist in all its proofs. It is repeatedly said that Faith is imputed for righteousness; but in no place here, that Christ's obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was broken; but, after it was broken, it required death.
Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the transgressions of the world but Jesus Christ. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption; and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be righteous and obedient; this is consequent on the immaculate purity of his nature: but his death was not a necessary consequent. As the law of God can claim only the death of a transgressor - for such only forfeit their right to life - it is the greatest miracle of all that Christ could die, whose life was never forfeited. Here we see the indescribable demerit of sin, that it required such a death; and here we see the stupendous mercy of God, in providing the sacrifice required. It is therefore by Jesus Christ's death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law we know; without which he could not have been qualified to be our mediator; but we must take heed lest we attribute that to obedience (which was the necessary consequence of his immaculate nature) which belongs to his passion and death. These were free-will offerings of eternal goodness, and not even a necessary consequence of his incarnation.
5. This doctrine of the imputed righteousness of Christ is capable of great abuse. To say that Christ's personal righteousness is imputed to every true believer, is not Scriptural: to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfillment of all moral duties, is neither Scriptural nor true: that he has died in our stead, is a great, glorious, and Scriptural truth: that there is no redemption but through his blood is asserted beyond all contradiction; in the oracles of God. But there are a multitude of duties which the moral law requires which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, etc., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfill them to God's glory, the edification of his neighbor, and his own eternal profit. The salvation which we receive from God's free mercy, through Christ, binds us to live in a strict conformity to the moral law; that law which prescribes our manners, and the spirit by which they should be regulated, and in which they should be performed. He who lives not in the due performance of every Christian duty, whatever faith he may profess, is either a vile hypocrite, or a scandalous Antinomian.
Albert Barnes: Notes on the Bible - 1834
4:25: Who was delivered - To death; compare the notes at Act 2:23.
For our offences - On account of our crimes. He was delivered up to death in order to make expiation for our sins.
And was raised again - From the dead.
For our justification - On account of our justification. In order that we may be justified. The word "justification" here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but also the completion of the work - the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin. If it be asked how his resurrection contributes to our acceptance with God, we may answer,
(1) It rendered his work complete. His death would have been unavailing, his work would have been imperfect, if he had not been raised up from the dead. He submitted to death as a sacrifice, and it was needful that he should rise, and thus conquer death and subdue our enemies, that the work which he had undertaken might be complete.
(2) his resurrection was a proof that his work was accepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justification, therefore, became sure, as it was for this that he had given himself up to death.
(3) his resurrection is the main-spring of all our hopes, and of all our efforts to be saved. Life and immortality are thus brought to light, Ti2 1:10. God "hath begotten us again to a lively hope (a living, active, real hope), by the resurrection of Jesus Christ from the dead," Pe1 1:3. Thus, the fact that he was raised becomes the ground of hope that we shall be raised and accepted of God. The fact that he was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to be justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he maybe raised up from death and the grave, and made immortal. There is no satisfactory proof that man can be thus raised up, but the resurrection of Jesus Christ. In that resurrection we have a pledge that all his people will rise. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him," Th1 4:14. "Because I live," said the Redeemer, "ye shall live also," Joh 14:19; compare Pe1 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: Who was: Rom 3:25, Rom 5:6-8, Rom 8:3, Rom 8:32; Isa 53:5, Isa 53:6, Isa 53:10-12; Dan 9:24, Dan 9:26; Zac 13:7; Mat 20:28; Co1 15:3, Co1 15:4; Co2 5:21; Gal 1:4, Gal 3:13; Eph 5:2; Tit 2:14; Heb 9:28; Pe1 1:18, Pe1 1:19, Pe1 2:24, Pe1 3:18; Jo1 2:2, Jo1 4:9, Jo1 4:10; Rev 1:5, Rev 5:9, Rev 7:14
and was raised: Rom 8:33, Rom 8:34; Co1 15:17; Heb 4:14-16, Heb 10:12-14; Pe1 1:21
Geneva 1599
4:25 Who was delivered for our (t) offences, and was raised again for our justification.
(t) To pay the ransom for our sins.
John Gill
4:25 Who was delivered for our offences,.... Christ was delivered into the hands of men, and into the hands of justice, and unto death; and he was delivered by men, by Judas, to the chief priests, and by them to Pilate, and by Pilate to the Jews and Roman soldiers to be put to death; and he was also delivered up by his Father into the hands of justice and death, according to his determinate counsel and foreknowledge; but not without his own free consent, who voluntarily laid down his life, and gave himself a ransom for his people: he was delivered to death, not for any offences of his own, for he committed none; nor for the offences of angels, for these were not spared; nor for the offences, of all men, since all will not be saved; but for the offences of all God's elect: he was delivered for these, as the causes of his death, and as the end for which he died; namely, to make reconciliation, atonement, and satisfaction for them; which shows the love of the Father in delivering him up, and the grace and condescension of the Son in being willing to be delivered up on such an account: the nature and end of Christ's death may be learnt from hence, that he died not merely as a martyr, or as an example; nor only for the good, but in the room and stead of his people: we may also learn from hence the nature of sin, the strictness of justice, the obligations we lie under to Christ, and how many favours and blessings we may expect from God through him: who also
was raised again for our justification; he was raised again from the dead by his Father, to whom this is often ascribed; and by himself, by his own power, which proves him to be the mighty God; and this was done not only that he might live an immortal and glorious life in our nature, having finished the work he undertook and came about, but for "our justification". He died in the room and stead of his people, and by dying made satisfaction for their sins; he rose again as their head and representative, and was legally discharged, acquitted, and justified, and they in him. Christ's resurrection did not procure the justification of his people, that was done by his obedience and death; but was for the testification of it, that it might fully appear that sin was atoned for, and an everlasting righteousness was brought in; and for the application of it, or that Christ might live and see his righteousness imputed, and applied to all those for whom he had wrought it out.
John Wesley
4:25 Who was delivered - To death. For our offences - As an atonement for them. And raised for our justification - To empower us to receive that atonement by faith.
Robert Jamieson, A. R. Fausset and David Brown
4:25 Who was delivered for--"on account of."
our offences--that is, in order to expiate them by His blood.
and raised again for--"on account of," that is, in order to.
our justification--As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.
Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (Rom 4:2; and see on Rom 3:21-26, Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New (Rom 4:3, &c., and see on Rom 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Rom 4:4-5; and see on Rom 11:6). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"--that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Rom 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Acts 7:2 (Rom 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Rom 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Rom 4:23-24; and compare Rom 15:4). (8) Justification, in this argument, cannot be taken--as Romanists and other errorists insist--to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter--and nearly all its more important clauses, expressions, and words--would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change--a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.