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罗马书 4
Chinese Contemporary Bible (Simplified)
罗马书 4
Chinese Contemporary Bible (Simplified)
亚伯拉罕的榜样
4 那么，从我们的先祖亚伯拉罕身上，我们学到什么呢？ 2 如果亚伯拉罕是因为有好行为而被称为义人，他就可以夸口了，但他在上帝面前没有可夸的。 3 圣经上不是说“亚伯拉罕信上帝，就被算为义人”吗？ 4 人工作得来的工钱不算是恩典，是应得的。 5 但对于只信赦免罪人的上帝、不靠功劳的人，他的信就被算为义。
6 大卫也说不靠行为而被上帝算为义的人是有福的，他说： 7 “过犯得到赦免、罪恶被遮盖的人有福了。 8 不被主定罪的人有福了。”
9 那么，这种福分只给受割礼的人吗？还是也给没有受割礼的人呢？因为我们说，亚伯拉罕信上帝，就被算为义人。 10 他究竟是怎么被算为义人的呢？是他受割礼以前呢？还是以后呢？不是以后，而是以前。 11 他后来受割礼只不过是一个记号，表明他在受割礼前已经因信而被称为义人了。他因此成为一切未受割礼的信徒之父，使这些人也可以被算为义人。 12 他也做了受割礼之人的父。这些人不只是受了割礼，还跟随我们先祖亚伯拉罕的脚步，效法他在未受割礼时的信心。
13 上帝应许将世界赐给亚伯拉罕和他的后裔，不是因为亚伯拉罕遵行了律法，而是因为他因信而成了义人。 14 如果只有遵行律法的人才可以承受应许，信心就没有价值，上帝的应许也就落了空。 15 因为有律法，就有刑罚；哪里没有律法，哪里就没有违法的事。 16 所以，上帝的应许是借着人的信心赐下的，好叫这一切都是出于上帝的恩典，确保应许归给所有亚伯拉罕的子孙，不单是守律法的人，也包括一切效法亚伯拉罕信心的人。 17 亚伯拉罕在上帝面前是我们所有人的父，正如圣经上说：“我已经立你为万族之父。”他所信的上帝是能够使死人复活、使无变有的上帝。
18 他在毫无指望的情况下仍然满怀盼望地相信上帝的应许，因而成为“万族之父”，正如上帝的应许：“你的后裔必这么多”。 19 那时他将近百岁，知道自己身体如同已死，撒拉也过了生育的岁数，但他的信心仍然没有动摇。 20 他没有因不信而怀疑上帝的应许，反倒信心更加坚定，将荣耀归给上帝。 21 他完全相信上帝必能实现祂的应许。 22 因此，他被算为义人。 23 “他被算为义人”这句话不单单是为他写的， 24 也是为将来要被算为义人的我们写的，就是相信上帝使主耶稣从死里复活的人。 25 耶稣受害而死是为了我们的过犯，祂复活是为了使我们成为义人。
Romans 4
New International Version
Romans 4
New International Version
Abraham Justified by Faith
4 What then shall we say(A) that Abraham, our forefather according to the flesh,(B) discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God.(C) 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”[a](D)
4 Now to the one who works, wages are not credited as a gift(E) but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.(F) 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:
7 “Blessed are those
whose transgressions are forgiven,
whose sins are covered.
8 Blessed is the one
whose sin the Lord will never count against them.”[b](G)
9 Is this blessedness only for the circumcised, or also for the uncircumcised?(H) We have been saying that Abraham’s faith was credited to him as righteousness.(I) 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised.(J) So then, he is the father(K) of all who believe(L) but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.
13 It was not through the law that Abraham and his offspring received the promise(M) that he would be heir of the world,(N) but through the righteousness that comes by faith.(O) 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless,(P) 15 because the law brings wrath.(Q) And where there is no law there is no transgression.(R)
16 Therefore, the promise comes by faith, so that it may be by grace(S) and may be guaranteed(T) to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.(U) 17 As it is written: “I have made you a father of many nations.”[c](V) He is our father in the sight of God, in whom he believed—the God who gives life(W) to the dead and calls(X) into being things that were not.(Y)
18 Against all hope, Abraham in hope believed and so became the father of many nations,(Z) just as it had been said to him, “So shall your offspring be.”[d](AA) 19 Without weakening in his faith, he faced the fact that his body was as good as dead(AB)—since he was about a hundred years old(AC)—and that Sarah’s womb was also dead.(AD) 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened(AE) in his faith and gave glory to God,(AF) 21 being fully persuaded that God had power to do what he had promised.(AG) 22 This is why “it was credited to him as righteousness.”(AH) 23 The words “it was credited to him” were written not for him alone, 24 but also for us,(AI) to whom God will credit righteousness—for us who believe in him(AJ) who raised Jesus our Lord from the dead.(AK) 25 He was delivered over to death for our sins(AL) and was raised to life for our justification.(AM)
Footnotes
- Romans 4:3 Gen. 15:6; also in verse 22
- Romans 4:8 Psalm 32:1,2
- Romans 4:17 Gen. 17:5
- Romans 4:18 Gen. 15:5
Romans 4
1599 Geneva Bible
Romans 4
1599 Geneva Bible
4 1 He proveth that which he said before of faith, by the example of Abraham, 3, 6 and the testimony of the Scripture: and ten times in the Chapter he beateth upon this word, Imputation.
1 What [a]shall we say then, that Abraham our father hath found concerning the [b]flesh?
2 [c]For if Abraham were justified by works, he hath wherein to rejoice, but not with God.
3 [d]For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness.
4 [e]Now to him that [f]worketh, the wages is not [g]counted by favor, but by debt:
5 But to him that worketh not, but believeth in him that [h]justifieth the ungodly, his faith is counted for righteousness.
6 [i]Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying,
7 Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord imputeth not sin.
9 [j]Came this [k]blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness.
10 [l]How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised.
11 [m]After, he received the [n]sign of circumcision, as the [o]seal of the righteousness of the faith which he had, when he was uncircumcised, [p]that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also.
12 [q]And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham which he had when he was uncircumcised.
13 [r]For the promise that he should be the [s]heir of the world, was not given to Abraham, or to his seed, through the [t]Law, but through the righteousness of faith.
14 [u]For if they which are of the [v]Law, be heirs, faith is made void, and the promise is made of none effect.
15 [w]For the Law causeth wrath: for where no Law is, there is no transgression.
16 [x]Therefore it is by faith, that it might come by grace, and the promise might be sure to all the [y]seed, [z]not to that only which is of the Law: but also to that which is of the faith of Abraham who is the father of us all,
17 (As it is written, I have made thee a [aa]father of many nations) even before [ab]God whom he believed, who [ac]quickeneth the dead, and [ad]calleth those things which be not, as though they were.
18 [ae]Which Abraham above hope, believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be.
19 And he [af]not weak in the faith, considered not his own body, which was now [ag]dead, being almost an hundred years old, neither the deadness of Sarah’s womb.
20 Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave [ah]glory to God,
21 Being [ai]fully assured that he which had promised, was also able to do it.
22 And therefore it was imputed to him for righteousness.
23 [aj]Now is it not written for him only, that it was imputed to him for righteousness,
24 But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead,
25 Who was delivered to death for our [ak]sins, and is risen again for our justification.
Footnotes
- Romans 4:1 A new argument of great weight, taken from the example of Abraham the father of all believers: And this is the proposition: if Abraham be considered in himself by his works, he hath deserved nothing wherein to rejoice with God.
- Romans 4:1 By works, as appeareth in the next verse.
- Romans 4:2 A preventing of an objection: Abraham may well rejoice and extol himself amongst men, but not with God.
- Romans 4:3 A confirmation of the proposition: Abraham was justified by imputation of faith, therefore freely without any respect of his works.
- Romans 4:4 The first proof of the confirmation, taken of contraries: to him that deserveth anything by his labor, the wages is not counted by favor, but by debt: but to him that hath done nothing, but believeth in him which promiseth freely, faith is imputed.
- Romans 4:4 To him that hath deserved anything by his work.
- Romans 4:4 Is not reckoned nor given him.
- Romans 4:5 That maketh him which is wicked in himself, just in Christ.
- Romans 4:6 Another proof of the same confirmation: David putteth blessedness in free pardon of sins, therefore justification also.
- Romans 4:9 A new proposition: that this manner of justification belongeth both to uncircumcised, and also to the circumcised, as is declared in the person of Abraham.
- Romans 4:9 This saying of David, wherein he pronounceth them blessed.
- Romans 4:10 He proveth that it belongeth to the uncircumcised (for there was no doubt of the circumcised) in this sort: Abraham was justified in uncircumcision, therefore this justification belongeth also to the uncircumcised. Nay, it does not appertain to the circumcised in respect of the circumcision, much less are the uncircumcised shut out for their uncircumcision.
- Romans 4:11 A preventing of an objection: why then was Abraham circumcised, if he were already justified? That the gift of righteousness (saith he) might be confirmed in him.
- Romans 4:11 Circumcision, which is a sign: as we say, the Sacrament of Baptism, for Baptism which is a Sacrament.
- Romans 4:11 Circumcision was called before a sign, in respect of the outward ceremony: now Paul showeth the force and substance of that sign, that is, to what end it is used, to wit, not only to signify, but also to seal up the righteousness of faith, whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly indeed, which the Sacraments being joined with the word, do represent.
- Romans 4:11 An applying of the example of Abraham to the uncircumcised believers, whose father also he maketh Abraham.
- Romans 4:12 An applying of the same example, to the circumcised believers, whose father Abraham is, but yet by faith.
- Romans 4:13 A reason why the seed of Abraham is to be esteemed by faith, because that Abraham himself through faith was made partaker of that promise, whereby he was made the father of all nations.
- Romans 4:13 That all the nations of the world should be his children: or by the world may be understood the land of Canaan.
- Romans 4:13 For works that he had done, or upon this condition that he should fulfill the Law.
- Romans 4:14 A double confirmation of that reason: the one is, that the promise cannot be apprehended by the Law, and therefore it should be frustrated: the other, that the condition of faith should be joined in vain to that promise which should be apprehended by works.
- Romans 4:14 If they be heirs which have fulfilled the Law.
- Romans 4:15 A reason of the first confirmation, why the promise cannot be apprehended by the Law: because that the Law doth not reconcile God and us, but rather denounceth his anger against us, forsomuch as no man can observe it.
- Romans 4:16 The conclusion of this argument. The salvation and justification of all the posterity of Abraham (that is, of the Church which is gathered together of all people) proceedeth of faith, which layeth hold on the promise made unto Abraham, and which promise Abraham himself first of all laid hold on.
- Romans 4:16 To all the believers.
- Romans 4:16 That is to say, not only of them which believe and are also circumcised according to the Law, but of them also which without circumcision, and in respect of faith only, are counted amongst the children of Abraham.
- Romans 4:17 This fatherhood is spiritual, depending only upon the virtue of God, who made the promise.
- Romans 4:17 Before God, that is, by a spiritual kindred, which had place before God, and maketh us acceptable to God.
- Romans 4:17 Who restored to life.
- Romans 4:17 With whom these things are already, which as yet are not in deed, as he that can with a word make what he will of nothing.
- Romans 4:18 A description of true faith, wholly resting in the power of God, and his good will, set forth in the example of Abraham.
- Romans 4:19 Very strong and constant.
- Romans 4:19 Void of strength, and unmeet to get children.
- Romans 4:20 Acknowledged and praised God, as most gracious and true.
- Romans 4:21 A description of true faith.
- Romans 4:23 The rule of justification is always one, both in Abraham and in all the faithful: that is to say, faith in God, who after that 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.
- Romans 4:25 To pay the ransom for our sins.
罗马书 4
Chinese Contemporary Bible (Simplified)
罗马书 4
Chinese Contemporary Bible (Simplified)
亚伯拉罕的榜样
4 那么，从我们的先祖亚伯拉罕身上，我们学到什么呢？ 2 如果亚伯拉罕是因为有好行为而被称为义人，他就可以夸口了，但他在上帝面前没有可夸的。 3 圣经上不是说“亚伯拉罕信上帝，就被算为义人”吗？ 4 人工作得来的工钱不算是恩典，是应得的。 5 但对于只信赦免罪人的上帝、不靠功劳的人，他的信就被算为义。
6 大卫也说不靠行为而被上帝算为义的人是有福的，他说： 7 “过犯得到赦免、罪恶被遮盖的人有福了。 8 不被主定罪的人有福了。”
9 那么，这种福分只给受割礼的人吗？还是也给没有受割礼的人呢？因为我们说，亚伯拉罕信上帝，就被算为义人。 10 他究竟是怎么被算为义人的呢？是他受割礼以前呢？还是以后呢？不是以后，而是以前。 11 他后来受割礼只不过是一个记号，表明他在受割礼前已经因信而被称为义人了。他因此成为一切未受割礼的信徒之父，使这些人也可以被算为义人。 12 他也做了受割礼之人的父。这些人不只是受了割礼，还跟随我们先祖亚伯拉罕的脚步，效法他在未受割礼时的信心。
13 上帝应许将世界赐给亚伯拉罕和他的后裔，不是因为亚伯拉罕遵行了律法，而是因为他因信而成了义人。 14 如果只有遵行律法的人才可以承受应许，信心就没有价值，上帝的应许也就落了空。 15 因为有律法，就有刑罚；哪里没有律法，哪里就没有违法的事。 16 所以，上帝的应许是借着人的信心赐下的，好叫这一切都是出于上帝的恩典，确保应许归给所有亚伯拉罕的子孙，不单是守律法的人，也包括一切效法亚伯拉罕信心的人。 17 亚伯拉罕在上帝面前是我们所有人的父，正如圣经上说：“我已经立你为万族之父。”他所信的上帝是能够使死人复活、使无变有的上帝。
18 他在毫无指望的情况下仍然满怀盼望地相信上帝的应许，因而成为“万族之父”，正如上帝的应许：“你的后裔必这么多”。 19 那时他将近百岁，知道自己身体如同已死，撒拉也过了生育的岁数，但他的信心仍然没有动摇。 20 他没有因不信而怀疑上帝的应许，反倒信心更加坚定，将荣耀归给上帝。 21 他完全相信上帝必能实现祂的应许。 22 因此，他被算为义人。 23 “他被算为义人”这句话不单单是为他写的， 24 也是为将来要被算为义人的我们写的，就是相信上帝使主耶稣从死里复活的人。 25 耶稣受害而死是为了我们的过犯，祂复活是为了使我们成为义人。
Romans 4
New International Version
Romans 4
New International Version
Abraham Justified by Faith
4 What then shall we say(A) that Abraham, our forefather according to the flesh,(B) discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God.(C) 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”[a](D)
4 Now to the one who works, wages are not credited as a gift(E) but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.(F) 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:
7 “Blessed are those
whose transgressions are forgiven,
whose sins are covered.
8 Blessed is the one
whose sin the Lord will never count against them.”[b](G)
9 Is this blessedness only for the circumcised, or also for the uncircumcised?(H) We have been saying that Abraham’s faith was credited to him as righteousness.(I) 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised.(J) So then, he is the father(K) of all who believe(L) but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.
13 It was not through the law that Abraham and his offspring received the promise(M) that he would be heir of the world,(N) but through the righteousness that comes by faith.(O) 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless,(P) 15 because the law brings wrath.(Q) And where there is no law there is no transgression.(R)
16 Therefore, the promise comes by faith, so that it may be by grace(S) and may be guaranteed(T) to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.(U) 17 As it is written: “I have made you a father of many nations.”[c](V) He is our father in the sight of God, in whom he believed—the God who gives life(W) to the dead and calls(X) into being things that were not.(Y)
18 Against all hope, Abraham in hope believed and so became the father of many nations,(Z) just as it had been said to him, “So shall your offspring be.”[d](AA) 19 Without weakening in his faith, he faced the fact that his body was as good as dead(AB)—since he was about a hundred years old(AC)—and that Sarah’s womb was also dead.(AD) 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened(AE) in his faith and gave glory to God,(AF) 21 being fully persuaded that God had power to do what he had promised.(AG) 22 This is why “it was credited to him as righteousness.”(AH) 23 The words “it was credited to him” were written not for him alone, 24 but also for us,(AI) to whom God will credit righteousness—for us who believe in him(AJ) who raised Jesus our Lord from the dead.(AK) 25 He was delivered over to death for our sins(AL) and was raised to life for our justification.(AM)
Footnotes
- Romans 4:3 Gen. 15:6; also in verse 22
- Romans 4:8 Psalm 32:1,2
- Romans 4:17 Gen. 17:5
- Romans 4:18 Gen. 15:5
Romans 4
1599 Geneva Bible
Romans 4
1599 Geneva Bible
4 1 He proveth that which he said before of faith, by the example of Abraham, 3, 6 and the testimony of the Scripture: and ten times in the Chapter he beateth upon this word, Imputation.
1 What [a]shall we say then, that Abraham our father hath found concerning the [b]flesh?
2 [c]For if Abraham were justified by works, he hath wherein to rejoice, but not with God.
3 [d]For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness.
4 [e]Now to him that [f]worketh, the wages is not [g]counted by favor, but by debt:
5 But to him that worketh not, but believeth in him that [h]justifieth the ungodly, his faith is counted for righteousness.
6 [i]Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying,
7 Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord imputeth not sin.
9 [j]Came this [k]blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness.
10 [l]How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised.
11 [m]After, he received the [n]sign of circumcision, as the [o]seal of the righteousness of the faith which he had, when he was uncircumcised, [p]that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also.
12 [q]And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham which he had when he was uncircumcised.
13 [r]For the promise that he should be the [s]heir of the world, was not given to Abraham, or to his seed, through the [t]Law, but through the righteousness of faith.
14 [u]For if they which are of the [v]Law, be heirs, faith is made void, and the promise is made of none effect.
15 [w]For the Law causeth wrath: for where no Law is, there is no transgression.
16 [x]Therefore it is by faith, that it might come by grace, and the promise might be sure to all the [y]seed, [z]not to that only which is of the Law: but also to that which is of the faith of Abraham who is the father of us all,
17 (As it is written, I have made thee a [aa]father of many nations) even before [ab]God whom he believed, who [ac]quickeneth the dead, and [ad]calleth those things which be not, as though they were.
18 [ae]Which Abraham above hope, believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be.
19 And he [af]not weak in the faith, considered not his own body, which was now [ag]dead, being almost an hundred years old, neither the deadness of Sarah’s womb.
20 Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave [ah]glory to God,
21 Being [ai]fully assured that he which had promised, was also able to do it.
22 And therefore it was imputed to him for righteousness.
23 [aj]Now is it not written for him only, that it was imputed to him for righteousness,
24 But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead,
25 Who was delivered to death for our [ak]sins, and is risen again for our justification.
Footnotes
- Romans 4:1 A new argument of great weight, taken from the example of Abraham the father of all believers: And this is the proposition: if Abraham be considered in himself by his works, he hath deserved nothing wherein to rejoice with God.
- Romans 4:1 By works, as appeareth in the next verse.
- Romans 4:2 A preventing of an objection: Abraham may well rejoice and extol himself amongst men, but not with God.
- Romans 4:3 A confirmation of the proposition: Abraham was justified by imputation of faith, therefore freely without any respect of his works.
- Romans 4:4 The first proof of the confirmation, taken of contraries: to him that deserveth anything by his labor, the wages is not counted by favor, but by debt: but to him that hath done nothing, but believeth in him which promiseth freely, faith is imputed.
- Romans 4:4 To him that hath deserved anything by his work.
- Romans 4:4 Is not reckoned nor given him.
- Romans 4:5 That maketh him which is wicked in himself, just in Christ.
- Romans 4:6 Another proof of the same confirmation: David putteth blessedness in free pardon of sins, therefore justification also.
- Romans 4:9 A new proposition: that this manner of justification belongeth both to uncircumcised, and also to the circumcised, as is declared in the person of Abraham.
- Romans 4:9 This saying of David, wherein he pronounceth them blessed.
- Romans 4:10 He proveth that it belongeth to the uncircumcised (for there was no doubt of the circumcised) in this sort: Abraham was justified in uncircumcision, therefore this justification belongeth also to the uncircumcised. Nay, it does not appertain to the circumcised in respect of the circumcision, much less are the uncircumcised shut out for their uncircumcision.
- Romans 4:11 A preventing of an objection: why then was Abraham circumcised, if he were already justified? That the gift of righteousness (saith he) might be confirmed in him.
- Romans 4:11 Circumcision, which is a sign: as we say, the Sacrament of Baptism, for Baptism which is a Sacrament.
- Romans 4:11 Circumcision was called before a sign, in respect of the outward ceremony: now Paul showeth the force and substance of that sign, that is, to what end it is used, to wit, not only to signify, but also to seal up the righteousness of faith, whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly indeed, which the Sacraments being joined with the word, do represent.
- Romans 4:11 An applying of the example of Abraham to the uncircumcised believers, whose father also he maketh Abraham.
- Romans 4:12 An applying of the same example, to the circumcised believers, whose father Abraham is, but yet by faith.
- Romans 4:13 A reason why the seed of Abraham is to be esteemed by faith, because that Abraham himself through faith was made partaker of that promise, whereby he was made the father of all nations.
- Romans 4:13 That all the nations of the world should be his children: or by the world may be understood the land of Canaan.
- Romans 4:13 For works that he had done, or upon this condition that he should fulfill the Law.
- Romans 4:14 A double confirmation of that reason: the one is, that the promise cannot be apprehended by the Law, and therefore it should be frustrated: the other, that the condition of faith should be joined in vain to that promise which should be apprehended by works.
- Romans 4:14 If they be heirs which have fulfilled the Law.
- Romans 4:15 A reason of the first confirmation, why the promise cannot be apprehended by the Law: because that the Law doth not reconcile God and us, but rather denounceth his anger against us, forsomuch as no man can observe it.
- Romans 4:16 The conclusion of this argument. The salvation and justification of all the posterity of Abraham (that is, of the Church which is gathered together of all people) proceedeth of faith, which layeth hold on the promise made unto Abraham, and which promise Abraham himself first of all laid hold on.
- Romans 4:16 To all the believers.
- Romans 4:16 That is to say, not only of them which believe and are also circumcised according to the Law, but of them also which without circumcision, and in respect of faith only, are counted amongst the children of Abraham.
- Romans 4:17 This fatherhood is spiritual, depending only upon the virtue of God, who made the promise.
- Romans 4:17 Before God, that is, by a spiritual kindred, which had place before God, and maketh us acceptable to God.
- Romans 4:17 Who restored to life.
- Romans 4:17 With whom these things are already, which as yet are not in deed, as he that can with a word make what he will of nothing.
- Romans 4:18 A description of true faith, wholly resting in the power of God, and his good will, set forth in the example of Abraham.
- Romans 4:19 Very strong and constant.
- Romans 4:19 Void of strength, and unmeet to get children.
- Romans 4:20 Acknowledged and praised God, as most gracious and true.
- Romans 4:21 A description of true faith.
- Romans 4:23 The rule of justification is always one, both in Abraham and in all the faithful: that is to say, faith in God, who after that 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.
- Romans 4:25 To pay the ransom for our sins.
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