Romans 4:1

King James Version (KJV)

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

Adam Clarke
Bible Commentary

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, Romans 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.

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Albert Barnes
Notes on the Whole Bible

What shall we say then? - See Romans 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 Matthew 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 sarkaThe 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 Romans 3:1.

Hath found - Hath obtained. What advantage has he derived from it?

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Matthew Henry
Concise Bible Commentary

To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that "he believed God, and it was counted to him for righteousness," Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, "the Lord our Righteousness." Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.

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SDA Bible Commentary (limited)
Volume 1-7

1. What shall we say then? A common expression with Paul, connecting that which follows with the preceding passage (see also chs. 6:1; 7:7; 9:14, 30). If the plan of righteousness by faith excludes all boasting (ch. 3:27), and makes no distinction between Jew and Gentile (vs. 22, 23), what then shall we say about the case of Abraham? Surely, the Jews might assert, the father of the chosen people was accepted before God because of his great merit. Paul now proceeds to explain, on the authority of the OT Scriptures, that even Abraham was justified on the same basis on which justification is offered to the heathen. Moreover, Abraham enjoyed this experience before he was circumcised (ch. 4:10). Thus it could hardly be charged that Paul was advancing any strange new doctrine in maintaining that justification still comes by faith. And he could rightfully claim that he was keeping strictly within the spirit of the religion of the OT in teaching that the Gentile world, though uncircumcised, might also be justified by faith. The record of Abraham’s faith, in Gen. 15:6, provides an instance of righteousness “without the law” and yet “witnessed by the law” (Rom. 3:21).

Abraham our father. Textual evidence is divided (cf. p. 10) between this and the reading, “Abraham our forefather.” The Jews prided themselves highly on having Abraham as their progenitor, and an example drawn from his life and conduct would be especially forceful (see on Matt. 3:9; John 8:39, 40, 53).

As pertaining to the flesh. There has been some uncertainty as to whether this phrase should be connected with “hath found” or with “our father.” The former connection would read, “What shall we say that Abraham our father has found with respect to the flesh?” That is, Was Abraham justified by anything which pertained to the flesh? The other possible connection would read, “What shall we say that Abraham, our father according to the flesh, has found?” This would be referring to Abraham as forefather by natural descent. Either reading makes good sense in this context. Some see a third possible connection: “What, then, shall we say? That we have found Abraham [to be] our forefather [only] according to flesh?” (Lenski).

Hath found. Textual evidence may be cited (cf. p. 10) for the omission of this phrase. Whether the words are included or not, Paul’s purpose is clear. The general question, “What advantage then hath the Jew? or what profit is there of circumcision?” (ch. 3:1) is being answered by a review of the experience of the great patriarch. In what did the undeniable superiority of Abraham really consist?

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Ellen G. White
Christ's Object Lessons, 401

All boasting of merit in ourselves is out of place. “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord.” Jeremiah 9:23, 24. COL 401.1

The reward is not of works, lest any man should boast; but it is all of grace. “What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” Romans 4:1-5. Therefore there is no occasion for one to glory over another or to grudge against another. No one is privileged above another, nor can anyone claim the reward as a right. COL 401.2

The first and the last are to be sharers in the great, eternal reward, and the first should gladly welcome the last. He who grudges the reward to another forgets that he himself is saved by grace alone. The parable of the laborers rebukes all jealousy and suspicion. Love rejoices in the truth and institutes no envious comparisons. He who possesses love compares only the loveliness of Christ and his own imperfect character. COL 402.1

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