What then, etc. This is a confirmation by example; and it is a very strong one, since all things are alike with regard to the subject and the person; for he was the father of the faithful, to whom we ought all to be conformed; and there is also but one way and not many ways by which righteousness may be obtained by all. In many other things one example would not be sufficient to make a common rule; but as in the person of Abraham there was exhibited a mirror and pattern of righteousness, which belongs in common to the whole Church, rightly does Paul apply what has been written of him alone to the whole body of the Church, and at the same time he gives a check to the Jews, who had nothing more plausible to glory in than that they were the children of Abraham; and they could not have dared to claim to themselves more holiness than what they ascribed to the holy patriarch. Since it is then evident that he was justified freely, his posterity, who claimed a righteousness of their own by the law, ought to have been made silent even through shame. According to the flesh, etc. Between this clause and the word father there is put in Paul's text the verb heurekenai, in this order -- "What shall we say that Abraham our father has found according to the flesh?" On this account, some interpreters think that the question is -- "What has Abraham obtained according to the flesh?" If this exposition be approved, the words according to the flesh mean naturally or from himself. It is, however, probable that they are to be connected with the word father. [1] Besides, as we are wont to be more touched by domestic examples, the dignity of their race, in which the Jews took too much pride, is here again expressly mentioned. But some regard this as spoken in contempt, as they are elsewhere called the carnal children of Abraham, being not so spiritually or in a legitimate sense. But I think that it was expressed as a thing peculiar to the Jews; for it was a greater honor to be the children of Abraham by nature and descent, than by mere adoption, provided there was also faith. He then concedes to the Jews a closer bond of union, but only for this end -- that he might more deeply impress them that they ought not to depart from the example of their father.

Footnotes

1 - So did all the fathers according to Pareus, and so does the Vulgate. But later commentators have taken the words as they stand, and with good reason, for otherwise the correspondence between this and the following verse would not be apparent. Beza, Hammond, and Macknight take the words in their proper order; and this is what is done by the Syriac and Arabic versions. Kata sarka is rendered by Grotius and Macknight, "by (per) the flesh. Some understand by the word "flesh," circumcision, as Vatablus; others, natural powers, as Grotius But Beza and Hammond think that it is the same as what is meant "by works" in the next verse; and "flesh" evidently has this meaning: it signifies often the performance of what the law requires, the observance not only of ceremonial but also of moral duties. See Galatians 3:3; Galatians 6:12; and especially Philippians 3:3, 4; where Paul gives up "all confidence in the flesh," and enumerates, among other things, his strict conformity to the law. -- Ed.

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 sarka. The 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?

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.

What (1) shall we then say that Abraham our father, as pertaining to the (a) flesh, hath found?
(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 is considered in himself by his works, he has deserved nothing with which to rejoice with God.
(a) By works, as is evident from the next verse.

What shall we say then,.... The apostle having proved that there is no justification by the works of the law; to make this appear more clear and evident to the Jews, he instances in the greatest person of their nation, and for whom they had the greatest value and esteem,
Abraham, our father; who was not a righteous and good man, but the head of the Jewish nation; and, as the Syriac version here styles him, , "the head", or "chief of the fathers"; and so the Alexandrian copy, "our forefather": and was the first of the circumcision, and is described here by his relation to the Jews, "our father"; that is,
as pertaining to the flesh; or according to carnal descent, or natural generation and relation; for in a spiritual sense, or with respect to faith and grace, he was the father of others, even of all that believe, whether Jews or Gentiles: now the question put concerning him is, "what he, as pertaining to the flesh, hath found?" for the phrase, "as pertaining to the flesh", may be connected with the word
found; and to find anything is by seeking to obtain, and enjoy it: and the sense of the whole is, did he find out the way of life, righteousness, and salvation by the mere hint of carnal reason? and did he obtain these things by his own strength? or were these acquired by his circumcision in the flesh, or by any other fleshly privilege he enjoyed? or was he justified before God by any services and performances of his, of whatsoever kind? There is indeed no express answer returned; but it is evident from what follows, that the meaning of the apostle is, that it should be understood in the negative.

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," Genesis 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.

THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Romans. 4:1-25)
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."

What shall we say then? Paul, having show that faith is the essential principle of justification, now inquires concerning Abraham's faith and justification.
Abraham, our father. "Our forefather according to the flesh," in the Revision. The ancestor of the Jewish race.
Hath found. The thought is, Hath he found justification by works, or by faith?
Hath whereof to glory. If Abraham was justified by his own righteous works, he would have ground for glorying in himself.
What saith the Scripture? The passage quoted is found in Genesis 15:6, and is quoted three times in the New Testament--here, and in Galatians 3:6 and in James 2:23. God promised an heir to Abraham, and, although it seemed contrary to nature, he believed the promise. His faith in the promise was reckoned as righteousness. It was the ground of his acceptance with God. His faith was a trusting faith, which contained in it the element of obedience. No other faith justifies (see James 2:23).
To him that worketh. Who earns wages as a servant. To that one a reward is not of grace, a free gift, but a debt. If one has rendered himself righteous by his works, this is true of him.
But to him that worketh not. Does not trust his works for acceptance with God.
But believeth, etc. Trusts in the mercy of him who justifies sinners who come to him penitent and believing.
His faith, etc. It is made the ground of his acceptance with God. By faith he clings to Christ, the Savior.

That our father Abraham hath found - Acceptance with God. According to the flesh - That is, by works.