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.
2.For if Abraham,etc. This is an incomplete argument,^131 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?
3.For what saith the Scripture? This is a proof of the minor proposition, or of what he assumed,
when he denied that Abraham had any ground for glorying: for if Abraham was justified, because
he embraced, by faith, the bountiful mercy of God, it follows, that he had nothing to glory in; for
he brought nothing of his own, except a confession of his misery, which is a solicitation for mercy.
He, indeed, takes it as granted, that the righteousness of faith is the refuge, and, as it were, the
asylum of the sinner, who is destitute of works. For if there be any righteousness by the law or by
works, it must be in men themselves; but by faith they derive from another what is wanting in
themselves; and hence the righteousness of faith is rightly called imputative.
The passage, which is quoted, is taken from Genesis 15:6; in which the word believe is not to
be confined to any particular expression, but it refers to the whole covenant of salvation, and the
grace of adoption, which Abraham apprehended by faith. There is, indeed, mentioned there the
promise of a future seed; but it was grounded on gratuitous adoption:^132 and it ought to be observed,
that salvation without the grace of God is not promised, nor God’s grace without salvation; and
again, that we are not called to the grace of God nor to the hope of salvation, without having
righteousness offered to us.
Taking this view, we cannot but see that those understand not the principles of theology, who
think that this testimony recorded by Moses, is drawn aside from its obvious meaning by Paul: for
as there is a particular promise there stated, they understand that he acted rightly and faithfully in
believing it, and was so far approved by God. But they are in this mistaken; first, because they have
not considered that believing extends to the whole context, and ought not to be confined to one
clause. But the principal mistake is, that they begin not with the testimony of God’s favor. But God
gave this, to make Abraham more assured of his adoption and paternal favor; and included in this
(^131) Epicheirema; in Greek μ , an attempted but an unfinished process of reasoning. It is not necessary to introduce this
sort of syllogism, it being not the character of Scripture nor of any other writing to discuss matters in this form.
The word for “glorying” here, μ , is different from that in Romans 3:27, , and means reason, ground, or cause for
glorying, and is rendered by Grotius “unde laudem speret — whereby he may hope for praise;” and by Beza and Piscator “unde
glorietur — whereby he may glory.” To complete the following clause, most repeat the words μ — “But he has no ground
for glorying before God.” Vatablus gives another meaning, “But not with regard to God,” that is, with regard to what he has said
in his word; and this view is confirmed by what immediately follows, “For what saith the Scripture?” In this case there is nothing
understood. That is used in a similar manner, is evident from other passages: — “things which pertain to God,”
i.e., to God’s work or service. See Hebrews 2:17; Hebrews 5:1. — Ed.
(^132) The adoption is evidently included in the words, found in the first verse of this chapter, “I am thy shield and thy exceeding
great reward.” What follows is connected with this, and the promise of a numerous seed arose from what Abraham said respecting
an heir. His believing then had an especial regard to the first promise, as the second, respecting his “seed,” was only, as it were,
an enlargement of the first, or an addition to it. — Ed.