Romans 4 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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1What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
CHAPTER 4
Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.
First: Abraham was justified by faith.
1-3. 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."
2For if Abraham were justified by works, he hath whereof to glory; but not before God.
CHAPTER 4
Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.
First: Abraham was justified by faith.
1-3. 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."
3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
CHAPTER 4
Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.
First: Abraham was justified by faith.
1-3. 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."
4Now to him that worketh is the reward not reckoned of grace, but of debt.
4-5. 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.
5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
4-5. 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.
6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
6-8. 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.
7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
6-8. 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.
8Blessed is the man to whom the Lord will not impute sin.
6-8. 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.
9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
9-12. 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."
10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
9-12. 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."
11And 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:
9-12. 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."
12And 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.
9-12. 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."
13For 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.
13-15. 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.
14For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
13-15. 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.
15Because the law worketh wrath: for where no law is, there is no transgression.
13-15. 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.
16Therefore 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,
16-17. 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."
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.
16-17. 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."
18Who 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.
18-22. 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," Ge 15:5.
19And 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 Sarah’s womb:
18-22. 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," Ge 15:5.
20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
18-22. 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," Ge 15:5.
21And being fully persuaded that, what he had promised, he was able also to perform.
18-22. 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," Ge 15:5.
22And therefore it was imputed to him for righteousness.
18-22. 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," Ge 15:5.
23Now it was not written for his sake alone, that it was imputed to him;
23-25. 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.
24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
23-25. 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.
25Who was delivered for our offences, and was raised again for our justification.
23-25. 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.