Romans 4:1
What then shall we say that Abraham, our forefather, has discovered?
What then shall we say
This phrase introduces a rhetorical question, a common technique used by Paul to engage his audience and provoke thought. In Greek, "Τί οὖν ἐροῦμεν" (Ti oun eroumen) suggests a transition from the previous argument, inviting readers to consider the implications of what has been discussed. Paul often uses this phrase to challenge assumptions and lead into deeper theological truths. It sets the stage for a discussion on faith and righteousness, encouraging believers to reflect on the nature of their own faith in light of Abraham's example.

that Abraham, our forefather
Abraham is a central figure in Jewish history and theology, revered as the patriarch of the Israelites. The Greek term "Ἀβραάμ" (Abraam) is a direct reference to the Hebrew patriarch, whose account is foundational in the book of Genesis. By calling Abraham "our forefather," Paul connects his Jewish audience to their ancestral roots, emphasizing the shared heritage and the significance of Abraham's faith. Historically, Abraham is seen as the father of faith, not only for Jews but also for Christians, as he exemplifies trust in God's promises. This connection underscores the continuity of God's plan from the Old Testament to the New Testament.

has discovered
The Greek word "εὑρηκέναι" (heurekenai) implies a finding or a realization. In the context of Romans 4:1, it suggests that Abraham's experience with God led to a profound understanding or discovery about faith and righteousness. This discovery is not merely intellectual but experiential, as Abraham's life demonstrates the principle of being justified by faith. The historical context of Abraham's life, particularly his journey from Ur to Canaan and his unwavering belief in God's promises, serves as a powerful illustration of faith in action. Paul's use of this term invites readers to consider what they, too, might discover about faith through Abraham's example.

Persons / Places / Events
1. Abraham
Known as the patriarch of the Israelites, Abraham is a central figure in the Bible. He is often referred to as the "father of faith" because of his unwavering belief in God's promises. In Romans 4:1, Paul uses Abraham as an example to illustrate the principle of justification by faith.

2. Paul
The apostle Paul is the author of the Book of Romans. He was a key figure in the early Christian church and wrote many of the New Testament letters. In Romans, Paul addresses both Jewish and Gentile believers, explaining the righteousness that comes from faith.

3. Romans
The Book of Romans is a letter written by Paul to the Christian community in Rome. It is one of the most theological books in the New Testament, dealing with themes such as sin, salvation, and the righteousness of God.
Teaching Points
Justification by Faith
Abraham's example shows that justification comes through faith, not by works or adherence to the law. This principle is foundational to Christian doctrine and emphasizes the grace of God in salvation.

Faith as a Legacy
Abraham is referred to as the "forefather according to the flesh," but his true legacy is his faith. Believers today are called to follow in his footsteps, living lives marked by faith and trust in God's promises.

The Universality of the Gospel
By using Abraham, who predates the Mosaic Law, Paul demonstrates that the gospel is for all people, both Jews and Gentiles. Faith, not ethnicity or law, is the key to being part of God's family.

The Role of Scripture in Understanding Faith
Paul's argument is deeply rooted in the Old Testament, showing the importance of Scripture in understanding and applying the principles of faith and righteousness.
Bible Study Questions
1. How does Abraham's example in Romans 4:1 challenge the idea that righteousness can be earned through works?

2. In what ways can we emulate Abraham's faith in our daily lives, especially when facing uncertainty or challenges?

3. How does understanding Abraham as our "forefather according to the flesh" impact our view of spiritual heritage and identity in Christ?

4. What role does the Old Testament play in shaping our understanding of New Testament teachings on faith and righteousness?

5. How can we apply the principle of justification by faith in our interactions with others, particularly in sharing the gospel?
Connections to Other Scriptures
Genesis 15:6
This verse is foundational to understanding Romans 4:1, as it records that Abraham "believed the LORD, and He credited it to him as righteousness." Paul uses this Old Testament reference to argue that righteousness comes through faith, not works.

Galatians 3:6-9
Paul also discusses Abraham's faith in his letter to the Galatians, emphasizing that those who have faith are children of Abraham and are blessed along with him.

Hebrews 11:8-12
This passage highlights Abraham's faith and obedience, further illustrating the principle that faith is the basis for righteousness.
Hooker -- the Activity of Faith; Or, Abraham's ImitatorsVariousRomans 4:1
A Test CaseT.F. Lockyer Romans 4:1-8
A Crucial CaseJ. Oswald Dykes, D. D.Romans 4:1-25
Abraham Justified by Faith AloneR.M. Edgar Romans 4:1-25
Abraham, the Model of FaithR. Newton, D. D.Romans 4:1-25
Abraham's FaithJ. Browne, D. D.Romans 4:1-25
Abraham's FaithH. F. Adeney, M. A.Romans 4:1-25
Abraham's FaithC.h Irwin Romans 4:1-25
Believing GodChristian World PulpitRomans 4:1-25
Difficulties Overcome by FaithRomans 4:1-25
Folly of Self-RighteousnessC. H. Spurgeon.Romans 4:1-25
Lessons from the Case of AbrahamT. Chalmers, D. D.Romans 4:1-25
No Room for GloryingJ. Spencer.Romans 4:1-25
The Bible AloneR. W. Dibdin, M. A.Romans 4:1-25
The Christian OraclesF. Perry, M. A.Romans 4:1-25
The Faith of AbrahamT. Robinson, of Cambridge.Romans 4:1-25
The Faith of AbrahamProf. Jowett.Romans 4:1-25
The Nature of Faith as Illustrated in the Case of AbrahamBp. Lightfoot.Romans 4:1-25
What Saith the ScriptureBp. Williers.Romans 4:1-25
What Saith the ScriptureJ. W. Burn.Romans 4:1-25
People
David, Paul, Romans, Sarah
Places
Rome
Topics
Discovered, Earthly, Flesh, Forefather, Gained, Got, Matter, Pertaining
Dictionary of Bible Themes
Romans 4:1-3

     6512   salvation, necessity and basis

Romans 4:1-5

     5380   law, and gospel

Romans 4:1-8

     8157   righteousness, as faith

Romans 4:1-11

     5274   credit

Romans 4:1-16

     8022   faith, basis of salvation

Romans 4:1-22

     6678   justification, Christ's work

Romans 4:1-24

     6674   imputation

Romans 4:1-25

     5078   Abraham, significance

Library
September 24. "He Calleth Things that are not as Though they Were" (Rom. Iv. 17).
"He calleth things that are not as though they were" (Rom. iv. 17). The Word of God creates what it commands. When Christ says to any of us "Now are ye clean through the word which I have spoken unto you," We are clean. When He says "no condemnation" there is none, though there has been a lifetime of sin before. And when He says, "mighty through God to the pulling down of strongholds," then the weak are strong. This is the part of faith, to take God at His Word, and then expect Him to make it real.
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 17. "Abraham Believed God" (Rom. Iv. 3).
"Abraham believed God" (Rom. iv. 3). Abraham's faith reposed on God Himself. He knew the God he was dealing with. It was a personal confidence in one whom he could utterly trust. The real secret of Abraham's whole life was that he was the friend of God, and knew God to be his great, good and faithful Friend, and, taking Him at His word, he had stepped out from all that he knew and loved, and gone forth upon an unknown pathway with none but God. Beloved, are we trusting not only in the word of God,
Rev. A. B. Simpson—Days of Heaven Upon Earth

Waiting Faith Rewarded and Strengthened by New Revelations
'And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before Me, and be thou perfect. And I will make My covenant between Me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for Me, 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
Alexander Maclaren—Expositions of Holy Scripture

Free Grace
To The Reader: Nothing but the strongest conviction, not only that what is here advanced is "the truth as it is in Jesus," but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly to oppose the sentiments of those whom I esteem for their work's sake: At whose feet may I be found in the day of the Lord Jesus! Should any believe it his duty to reply hereto, I have only one request to make, -- Let whatsoever you do, be done inherently, in love, and
John Wesley—Sermons on Several Occasions

Justification by Faith
"To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Romans 4:5. 1. How a sinner may be justified before God, the Lord and Judge of all, is a question of no common importance to every child of man. It contains the foundation of all our hope, inasmuch as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us; and much more, He that
John Wesley—Sermons on Several Occasions

Hooker -- the Activity of Faith; Or, Abraham's Imitators
Thomas Hooker, graduate and fellow of Cambridge, England, and practically founder of Connecticut, was born in 1586. He was dedicated to the ministry, and began his activities in 1620 by taking a small parish in Surrey. He did not, however, attract much notice for his powerful advocacy of reformed doctrine, until 1629, when he was cited to appear before Laud, the Bishop of London, whose threats induced him to leave England for Holland, whence he sailed with John Cotton, in 1633, for New England, and
Various—The World's Great Sermons, Vol. 2

Of Self-Surrender
Of Self-Surrender We should now begin to abandon and give up our whole existence unto God, from the strong and positive conviction, that the occurrence of every moment is agreeable to His immediate will and permission, and just such as our state requires. This conviction will make us resigned in all things; and accept of all that happens, not as from the creature, but as from God Himself. But I conjure you, my dearly beloved, who sincerely wish to give up yourselves to God, that after you have made
Madame Guyon—A Short and Easy Method of Prayer

Abandonment to God --Its Fruit and Its Irrevocability --In what it Consists --God Exhorts us to It.
It is here that true abandonment and consecration to God should commence, by our being deeply convinced that all which happens to us moment by moment is the will of God, and therefore all that is necessary to us. This conviction will render us contented with everything, and will make us see the commonest events in God, and not in the creature. I beg of you, whoever you may be, who are desirous of giving yourselves to God, not to take yourselves back when once you are given to Him, and to remember
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

God's Way of Peace
GOD'S WAY OF PEACE A BOOK FOR THE ANXIOUS BY: HORATIUS BONAR, D.D. "To him that worketh not, but believeth." Rom. iv.5 PRESBYTERIAN PUBLICATION COMMITTEE 1334 CHESTNUT STREET PHILADELPHIA, PA. This volume is stereotyped and perpetuated by a donation from the late Mrs. E. K. Smith, of St. Louis, Missouri as a tribute of respect and affection to the memory of her mother, Mrs. Matthew Kerr.
Horatius Bangs, D.D.—God's Way of Peace

Moreover He Fulfilled the Promise Made to Abraham, which God had Promised Him...
Moreover He fulfilled the promise made to Abraham, which God had promised him, to make his seed as the stars of heaven. For this Christ did, who was born of the Virgin who was of Abraham's seed, and constituted those who have faith in Him lights in the world , [149] and by the same faith with Abraham justified the Gentiles. For Abraham believed God, and it was counted unto him for righteousness. (cf. Rom. iv. 3) In like manner we also are justified by faith in God: for the just shall live by faith.
Irenæus—The Demonstration of the Apostolic Preaching

Its Nature
Justification, strictly speaking, consists in God's imputing to His elect the righteousness of Christ, that alone being the meritorious cause or formal ground on which He pronounces them righteous: the righteousness of Christ is that to which God has respect when He pardons and accepts the sinner. By the nature of justification we have reference to the constituent elements of the same, which are enjoyed by the believer. These are, the non-imputation of guilt or the remission of sins, and second,
Arthur W. Pink—The Doctrine of Justification

Its Instrument
"Being justified freely by His grace" (Rom. 3:24); "being now justified by His blood" (Rom. 5:9); "being now justified by faith" (Rom. 5:1). A full exposition of the doctrine of justification requires that each of these propositions should be interpreted in their Scriptural sense, and that they be combined together in their true relations as to form one harmonious whole. Unless these three propositions be carefully distinguished there is sure to be confusion; unless all the three are steadily borne
Arthur W. Pink—The Doctrine of Justification

Its Basis
In our last chapter we contemplated the problem which is presented in the justifying or pronouncing righteous one who is a flagrant violater of the Law of God. Some may have been surprised at the introduction of such a term as "problem": as there are many in the ranks of the ungodly who feel that the world owes them a living, so there are not a few Pharisees in Christendom who suppose it is due them that at death their Creator should take them to Heaven. But different far is it with one who has been
Arthur W. Pink—The Doctrine of Justification

Faith the Sole Saving Act.
JOHN vi. 28, 29.--"Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent." In asking their question, the Jews intended to inquire of Christ what particular things they must do, before all others, in order to please God. The "works of God," as they denominate them, were not any and every duty, but those more special and important acts, by which the creature might secure
William G.T. Shedd—Sermons to the Natural Man

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead, Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." As there is a twofold death,--the death of the soul, and the death of the body--so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so
Hugh Binning—The Works of the Rev. Hugh Binning

Now this Election the Apostle Demonstrating to Be...
17. Now this election the Apostle demonstrating to be, not of merits going before in good works, but election of grace, saith thus: "And in this time a remnant by election of grace is saved. But if by grace, then is it no more of works, otherwise grace is no more grace." [2672] This is election of grace; that is, election in which through the grace of God men are elected: this, I say, is election of grace which goes before all good merits of men. For if it be to any good merits that it is given,
St. Augustine—On Patience

Justification.
Christ is represented in the gospel as sustaining to men three classes of relations. 1. Those which are purely governmental. 2. Those which are purely spiritual. 3. Those which unite both these. We shall at present consider him as Christ our justification. I shall show,-- I. What gospel justification is not. There is scarcely any question in theology that has been encumbered with more injurious and technical mysticism than that of justification. Justification is the pronouncing of one just. It may
Charles Grandison Finney—Systematic Theology

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said
Irenæus—The Demonstration of the Apostolic Preaching

Our Status.
"And he believed in the Lord: and he counted it to him for righteousness." --Gen. xv. 6. The right touches a man's status. So long as the law has not proven him guilty, has not convicted and sentenced him, his legal status is that of a free and law-abiding citizen. But as soon as his guilt is proven in court and the jury has convicted him, he passes from that into the status of the bound and law-breaking citizen. The same applies to our relation to God. Our status before God is that either of the
Abraham Kuyper—The Work of the Holy Spirit

Its Objects
We have now reached a point in our discussion of this mighty theme where it is timely for us to ask the question, Who are the ones that God justifies? The answer to that question will necessarily vary according to the mental position we occupy. From the standpoint of God's eternal decrees the reply must be, God's elect: Romans 8:33. From the standpoint of the effects produced by quickening operations of the Holy Spirit the reply must be, those who believe: Acts 13:39. But from the standpoint of what
Arthur W. Pink—The Doctrine of Justification

Introductory Note to the Epistle of Barnabas
[a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with
Barnabas—The Epistle of Barnabas

The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children
John Bunyan—The Works of John Bunyan Volumes 1-3

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." Christ is made to us of God both righteousness and sanctification; and therefore, those who are in Christ do not only escape condemnation, but they walk according to the Spirit, and not according to the flesh. These two are the sum of the gospel. There is not a greater argument to holy walking than this,--there is no condemnation for you, neither is there a greater evidence of a soul having escaped condemnation, than walking according
Hugh Binning—The Works of the Rev. Hugh Binning

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