For if Abraham was justified by works, he has something to boast about, but not toward God.
Parallel Translations
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For if Abraham was justified by works, he has something to boast about, but not toward God.
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If Abraham were iustified by dedes the hath he wherin to reioyce: but not with god.
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For if Abraham were iustified by workes, he hath wherein to reioyce, but not with God.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (21)
Passages linked to Romans 4:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 1:31 that, as it is written, “He who boasts, let him boast in the Lord.”
- 2 Corinthians 11:30 If I must boast, I will boast of the things that concern my weakness.
- Philippians 3:9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
- Galatians 3:22 But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
- Ephesians 2:9 not of works, that no one would boast.
- Romans 3:20-28 Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus; whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. We maintain therefore that a man is justified by faith apart from the works of the law.
- 1 Corinthians 1:29 that no flesh should boast before God.
- 1 Corinthians 9:16 For if I preach the Good News, I have nothing to boast about; for necessity is laid on me; but woe is to me if I don’t preach the Good News.
- 2 Corinthians 12:1-9 It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord. I know a man in Christ, fourteen years ago (whether in the body, I don’t know, or whether out of the body, I don’t know; God knows), such a one caught up into the third heaven. I know such a man (whether in the body, or outside of the body, I don’t know; God knows), how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses. For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me. By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively. Concerning this thing, I begged the Lord three times that it might depart from me. He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
- Galatians 6:13-14 For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh. But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
- Genesis 12:12-13 It will happen, when the Egyptians see you, that they will say, ‘This is his wife.’ They will kill me, but they will save you alive. Please say that you are my sister, that it may be well with me for your sake, and that my soul may live because of you.”
- Genesis 12:18 Pharaoh called Abram and said, “What is this that you have done to me? Why didn’t you tell me that she was your wife?
- Jeremiah 9:23-24 Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches. But let him who glories glory in this, that he has understanding, and knows me, that I am Yahweh who exercises loving kindness, justice, and righteousness in the earth, for I delight in these things,” says Yahweh.
- Romans 15:17 I have therefore my boasting in Christ Jesus in things pertaining to God.
- 2 Corinthians 5:12 For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
- Genesis 12:20 Pharaoh commanded men concerning him, and they escorted him away with his wife and all that he had.
- Genesis 20:9-13 Then Abimelech called Abraham, and said to him, “What have you done to us? How have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done!” Abimelech said to Abraham, “What did you see, that you have done this thing?” Abraham said, “Because I thought, ‘Surely the fear of God is not in this place. They will kill me for my wife’s sake.’ Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife. When God caused me to wander from my father’s house, I said to her, ‘This is your kindness which you shall show to me. Everywhere that we go, say of me, “He is my brother.” ’ ”
- Joshua 24:2 Joshua said to all the people, “Yahweh, the God of Israel, says, ‘Your fathers lived of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor. They served other gods.
- Ezekiel 8:9 He said to me, “Go in, and see the wicked abominations that they do here.”
- 1 Corinthians 4:7 For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not received it?
- 2 Corinthians 11:12 But what I do, that I will do, that I may cut off occasion from those who desire an occasion, that in which they boast, they may be found even as we.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain 2. For if Abraham, etc. This is an incomplete…
2. For if Abraham, etc. This is an incomplete argument, which may be made in this form — “If Abraham was justified by works, he might justly glory: but he had nothing for which he could glory before God; then he was not justified by works.” Thus the clause but not before God, is the minor proposition; and to this must be added the conclusion which I have stated, though it is not expressed by Paul. He calls that glorying when we pretend to have anything of our own to which a reward is supposed to be due at God’s tribunal. Since he takes this away from Abraham, who of us can claim for himself the least particle of merit?
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain A preventing of an objection: Abraham may well rejoice…
A preventing of an objection: Abraham may well rejoice and extol himself amongst men, but not with God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2 For if Abraham were justified by works, he…
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
Ver. 2. But not before God] Who when he begins to search our sacks, as the steward did Benjamin’s, can find out those our thieveries that we thought not of; bring to mind and light those sins that we had forgotten, or not observed. When he comes to turn the bottom of the bag upwards it will be bitter with us. Abimelech’s excuse was accepted, and yet his sin was chastised, Gen 20:6. Vae hominum vitae quantumvis laudabili, si remora misericordia iudicetur. The best lamb should abide the slaughter, except the rams were sacrificed, that Isaac might be saved.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He hath whereof to glory; he hath cause or…
He hath whereof to glory; he hath cause or matter of glorying and boasting; he hath something from whence he may take occasion of so doing.
But not before God; something must be supplied to fill up the sense, i.e. he hath nothing whereof to glory before God. The argument of the apostle might be thus formed: If Abraham had obtained justification by works, he should have had somewhat whereof he might glory before God: but he had nothing whereof to glory before God; therefore he was not justified by works. God’s way of justifying sinners is such, as shuts out all glorying and boasting, as he had before laid down, Rom 3:27.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For if Abraham were justified by works,.... That Abraham…
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:
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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, Jam 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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The meaning is, If Abraham had been justified by…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. For if Abraham were justified by works]…
Verse 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For if Abraham ... - This is the answer…
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.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain If Abraham were justified by works, or by his…
If Abraham were justified by works, or by his own works, he might have glory, and be commended by men, who judge only according to outward appearances; but not with God: that is, he could not be truly justified, so as to deserve a reward in heaven, without faith and the grace of God. (Witham) --- Not with God. Whatever glory or applause such works might procure from men, they would be of no value in the sight of God. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For if Abraham were justified by works, he hath…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. Not before God—Says old Bishop Jackson: “He [Abraham]…
2. Not before God—Says old Bishop Jackson: “He [Abraham] might boldly contest (as Job did, and every godly man yet safety may) with others for integrity of life and plenty of works, in which he might justly rejoice or glory; yet with men, not with God.” Humanitarians and secular reformers largely boast of their own high moral standard and inflexible conscientiousness. They plume themselves (often very factitiously) even over the Christian Church, and rebuke the religious professors for their slowness to engage in moral enterprises for the removal of abuses and the advancement of the age. Christians should accept such rebukes as far as just, and arouse to nobler and holier zeal in good works. But let not the merely secular humanitarian fancy that his good works will recommend him to God’s favour. When the Most Holy walks into his heart with his lighted candle to make search, wickedness enough will be there found, even in his most righteous moments and his most conscientious performances, to damn his soul a thousand times forever. He has whereof to glory before men, but not before God! In the earnestness of his soul he should cry, Enter not into judgment with thy servant, O Lord, for in thy sight shall no flesh be justified! He would do well to bow down with the humblest Christian whom he, perhaps justly, rebukes, while both smite upon their hearts and pray, like the Publican, God be merciful to me the sinner!
Many commentators suppose a very harsh ellipsis here; but not any man has whereof to glory before God. Paul assumes this universal principle, but he asserts it only of Abraham.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. For] Q. d., “the question is asked, because…
2. For] Q. d., “the question is asked, because if the answer is yes, Abraham stands in a position of independence before God.”
by works] Lit. out of works; in consequence of them.
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he hath] “As he stands before us in Scripture;” a frequent and natural use of the present tense.
whereof to glory] Lit. a boast; a ground of self-congratulation. The word is nearly the same as that in Rom_3:27. Both Gr. words are good or bad according to their connexion; meaning sometimes rightful and even holy exultation (e.g. ch. Rom_5:2; Heb_3:6, “rejoicing”), sometimes vanity and self-assertion.
but not before God] Lit. but not towards God; i.e. “not as looking Him in the face.” Before is thus a fair rendering. The phrase seems to be pregnant: instead of a mere negative to the question proposed, St Paul suggests the ultimate reason of the negative—the impossibility that man can boast rightly before God. We may paraphrase: “But as a fact he had no ground of boasting; for, in view of the holiness of God, that could not be, even for him. And (Rom_4:3) Scripture bears this out in direct terms; for it records that he was accepted as believing.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) We know that he obtained justification. If that…
(2) We know that he obtained justification. If that justification had been earned by his own works it would then have been something to be proud of; it would be a pride that he might fairly hold both towards men and towards God; for to men he could point to the privileged position that he had gained, and in the sight of God he would be able to plead a certain merit of his own. But he has not this merit. His justification was not earned, but it was bestowed upon him, not for the sake of his works, but of his faith. This is the express statement of Scripture. And hence it follows that though his privileged position in the sight of men remains, he has nothing to boast of before God.
But not before God.—This is an instance of the rapid and eager dialectic of the Apostle. If the whole train of thought had been given it would probably have run much as above, but the greater part of it is suppressed, and the Apostle strikes straight at the one point which he intended to bring into relief. (Whatever there might be before men) there is no boasting before God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For if Abraham was justified by works, be hath…
For if Abraham was justified by works, be hath whereof to glory; but not before God. Many commentators take this verse to imply that, even if he was justified by works, he still had no ground of glorying before God, though he might have before men. But the drift of the whole argument being to show that he was not justified by works at all, this interpretation can hardly stand. "Not before God" must therefore have reference to the whole of the preceding sentence, in the sense, "It was not so in the sight of God." Before God (as appears from the text to be quoted) he had not whereof to glory on the ground of being justified by works, and therefore it follows that it was not by works that he was justified.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 2. Hath whereof to glory. If Abraham was justified…
2. Hath whereof to glory. If Abraham was justified by his own righteous works, he would have ground for glorying in himself.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 2. “For if Abraham were justified by works, he…
2. “For if Abraham were justified by works, he hath boasting, but not before God.” The covenant which God stipulated with Abraham is identical with the covenant of redemption which he made with His Son in heaven, pursuant to which the mediatorial, involving the redemption of the world, was launched (Gal 3:16). This covenant two thousand years subsequently God renewed and confirmed with Abraham, being ultimately verified in the incarnation of Christ and ratified by His atoning blood. It was pertinent that God should elucidate the plan of salvation by the stipulation of the mediatorial covenant with some human being, who should give it notoriety and thus normally receive the paternity of faith on the earth. This glorious honor, in His wisdom, God conferred on Abraham. The very fact that the Abrahamic is identical with the mediatorial covenant involves the conclusion that human salvation is restricted to that covenant. Hence we see that all the people who seek justification by works are without hope, because out of harmony with Abraham, who was justified by faith alone without works. Hence the utter and hopeless futility of all the legalistic systems, which, like fallen Judaism, have girdled the globe for ages.
“For what saith the Scripture? But Abraham believed God and it was imputed unto him for righteousness” (Gen 15:6).
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain For if Abraham was justified by works, he hath…
For if Abraham was justified by works, he hath whereof to glory; but not toward God .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Cf. Jas 2:24. These are two aspects of one…
works
Cf. Jas 2:24. These are two aspects of one truth. Paul speaks of that which justifies man before God, viz.: faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it. Paul speaks of what God sees--faith; James of what men see--works, as the visible evidence of faith. Paul draws his illustration from Gen 15:6 James from Gen 22:1-19. James’ key phrase is "ye see" Jas 2:24 for men cannot see faith except as manifested through works.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.