Romans 4:1

KJV

¶ What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

KJV (with Strong's)

What {G5101} shall we say {G2046} then {G3767} that Abraham {G11} our {G2257} father {G3962}, as pertaining {G2596} to the flesh {G4561}, hath found {G2147}?

Complete Jewish Bible

Then what should we say Avraham, our forefather, obtained by his own efforts?

Berean Standard Bible

What then shall we say that Abraham, our forefather, has discovered?

American Standard Version

What then shall we say that Abraham, our forefather, hath found according to the flesh?

Commentary

### SUMMARY
Romans 4:1 introduces a pivotal shift in Paul's argument, moving from the universal condemnation of humanity under sin and the revelation of God's righteousness through faith in [Romans 3](/romans/3 "Romans 3 - Righteousness Through Faith") to a concrete historical example. This verse serves as a rhetorical question, directly challenging the Jewish understanding of justification by asking what Abraham, the revered patriarch, gained "as pertaining to the flesh"—that is, through human effort, lineage, or adherence to the Law. It sets the stage for Paul to demonstrate that Abraham's righteousness was credited to him by faith, not by works, thereby dismantling the notion of human merit as the basis for divine favor.

### CONTEXT
* **Literary Context:** Romans 4:1 immediately follows Paul's profound declaration in [Romans 3:21-31](/romans/3-21-31 "Romans 3:21-31 - Righteousness Apart from the Law") that righteousness from God is revealed apart from the Law, received through faith in Jesus Christ, and is available to all who believe. Having established that both Jews and Gentiles are under sin and that justification is by grace through faith, Paul anticipates the natural objection from his Jewish audience: "What then becomes of Abraham, our father?" This verse thus acts as a crucial bridge, using Abraham as the prime Old Testament example to substantiate his radical claim that justification is by faith alone, not by works of the Law or ethnic heritage. The subsequent verses in [Romans 4](/romans/4 "Romans 4 - Abraham Justified by Faith") meticulously unpack Abraham's story from [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham's Faith Accounted as Righteousness") to prove this point.
* **Historical & Cultural Context:** For the Jewish people of Paul's day, Abraham was not merely a historical figure but the foundational patriarch, the recipient of God's covenant promises, and the father of their nation. His obedience and righteousness were often understood as a model for how one gained favor with God, particularly through circumcision and adherence to the Mosaic Law, which they believed flowed from Abraham's lineage. There was a strong cultural emphasis on ancestral merit and the idea that being a descendant of Abraham automatically conferred a special standing with God. Paul's question in [Romans 4:1](/romans/4-1 "Romans 4:1 - Abraham's Justification") directly confronts this deeply ingrained cultural and theological understanding, challenging the notion that one's ethnic identity or works of the Law could be the basis for justification before God. He aims to reframe Abraham's story to show that even the father of their faith was justified by a principle of grace through faith, predating the Law and circumcision.
* **Key Themes:** This verse introduces several critical themes that Paul develops throughout [Romans](/romans "The Book of Romans"). Firstly, it highlights **Justification by Faith** as the central theological concept, using Abraham as the quintessential example. Paul argues that Abraham's righteousness was "counted" or "credited" to him by faith, not by any works or merits of his own ([Romans 4:3-5](/romans/4-3-5 "Romans 4:3-5 - Righteousness by Faith, Not Works")). Secondly, it underscores the theme of **Abraham as the Archetype of Faith**, demonstrating that God's method of dealing with humanity has always been consistent—through faith, not through human achievement or ethnic identity. This challenges the prevailing Jewish understanding and broadens the scope of God's salvation to include Gentiles. Thirdly, the phrase "as pertaining to the flesh" introduces the critical **Contrast between Flesh and Spirit/Faith**, a recurring motif in Paul's theology. "Flesh" (Greek: _sarx_) here represents human effort, natural descent, and adherence to external religious observances (like the Law or circumcision), which Paul argues are insufficient for achieving righteousness before God. This sets the stage for the argument that true righteousness comes from God's gracious provision, received through faith.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Abraham (Greek, _Abraám'_):** This is the Hebrew patriarch, a foundational figure in both Jewish and Christian faith. Paul's immediate invocation of Abraham signals a direct engagement with the Jewish understanding of salvation and lineage, positioning Abraham as the ultimate test case for his argument regarding justification by faith. The name itself signifies "father of a multitude," foreshadowing his spiritual fatherhood to believers from all nations.
* **flesh (Greek, _sárx'_):** In this context, "flesh" refers not merely to the physical body but to human nature in its unredeemed state, characterized by its reliance on human effort, natural descent, and external religious practices (such as the Law or circumcision) apart from God's grace. Paul uses this term to distinguish between what Abraham might have achieved through his own human endeavors or lineage versus what he received from God by faith.
* **found (Greek, _heurískō'_):** This verb means "to find," "to get," or "to obtain." The question "hath found?" implies a search or a method by which Abraham achieved his standing before God. Paul's subsequent argument will reveal that what Abraham "found" (righteousness and acceptance with God) was not through his own works or merit, but through his faith, which God then credited to him as righteousness.

#### Verse Breakdown
* **"What shall we say then":** This is a classic Pauline rhetorical device, signaling a shift in argument and anticipating a likely objection or question from his audience. It invites the reader to consider the logical implications of his preceding arguments about universal sin and justification by faith.
* **"that Abraham our father":** Paul immediately introduces Abraham, the revered patriarch and the progenitor of the Jewish nation. By referring to him as "our father," Paul acknowledges Abraham's supreme importance to his Jewish readers, making the subsequent discussion about Abraham's justification all the more impactful and challenging to their established beliefs.
* **"as pertaining to the flesh":** This crucial phrase specifies the angle from which Abraham's achievements are being considered. It refers to what Abraham might have gained through his own human effort, natural lineage, or adherence to religious observances (like circumcision, which is discussed later in [Romans 4](/romans/4 "Romans 4 - Abraham's Justification")). It sets up a stark contrast with the spiritual means of justification that Paul is about to expound.
* **"hath found?":** This interrogative completes the rhetorical question, asking what Abraham "discovered," "obtained," or "gained" by means of "the flesh." The implied answer, which Paul will elaborate on, is "nothing" in terms of meriting justification before God. This question effectively challenges the notion that Abraham's special status was due to his own works or ethnic identity.

#### Literary Devices
Romans 4:1 primarily employs a **Rhetorical Question**. Paul uses this device not to elicit an answer from his audience, but to provoke thought and to set the stage for his subsequent argument. By asking "What then shall we say that Abraham our father, as pertaining to the flesh, hath found?", he anticipates the Jewish objection to his doctrine of justification by faith alone. This question also introduces a powerful **Contrast** between "the flesh" (human effort, lineage, Law-keeping) and the true means of justification (faith), which he will immediately clarify through Abraham's example. Furthermore, Abraham functions as an **Archetype** or **Type**, serving as a representative figure whose experience illustrates a universal theological principle—that righteousness is imputed by faith, not earned by works.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 4:1 is foundational to Paul's exposition of justification by faith, a core doctrine of the Christian faith. It directly challenges the prevailing Jewish understanding that one's standing before God was based on lineage, circumcision, or adherence to the Mosaic Law. By posing the question about Abraham's "fleshly" achievements, Paul prepares to demonstrate that God's method of declaring people righteous has always been consistent: it is a gracious act based on faith, not human merit. This verse underscores the radical nature of God's grace, emphasizing that salvation is a gift received, not a reward earned. It shifts the focus from human performance to divine initiative, aligning with the broader biblical narrative of God's sovereign election and redemptive plan.

* [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham's Faith Accounted as Righteousness"): "And he believed in the LORD; and he counted it to him for righteousness."
* [Galatians 3:6-9](/galatians/3-6-9 "Galatians 3:6-9 - Abraham's Faith and the Blessing of the Gentiles"): "Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham."
* [James 2:23](/james/2-23 "James 2:23 - Abraham's Faith and Works"): "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God."

### REFLECTION AND APPLICATION
Romans 4:1 serves as a powerful reminder that our standing before God is never based on our own efforts, our family heritage, our religious rituals, or our perceived good works. Just as Paul challenges the first-century Jewish understanding of Abraham's righteousness, this verse challenges us today to examine the true basis of our hope and assurance. Are we relying on our own "flesh"—our moral conduct, our church attendance, our charitable giving, or even our theological knowledge—to earn God's favor? Or are we, like Abraham, resting solely on God's gracious promise and responding with simple faith? This verse calls us to humility, recognizing that any attempt to justify ourselves through human means is futile. Our acceptance by God is a pure gift, received through faith in Jesus Christ, not something we can achieve. It encourages us to abandon self-reliance and embrace the liberating truth that our righteousness comes from outside ourselves, from Christ alone.

#### Questions for Reflection
* **What "fleshly" achievements or merits might I be tempted to rely on for my standing with God, consciously or unconsciously?**
* **How does the example of Abraham's justification by faith challenge my own assumptions about what it means to be righteous before God?**
* **In what ways can I more fully trust in Christ's finished work on the cross, rather than my own efforts, for my salvation and daily walk?**

### FAQ

**Why does Paul immediately bring up Abraham in Romans 4:1 after discussing justification by faith in Romans 3?**

Answer: Paul introduces Abraham in [Romans 4:1](/romans/4-1 "Romans 4:1 - Abraham's Justification") because Abraham was the revered patriarch of the Jewish nation, a figure central to their identity and understanding of how one gained favor with God. After arguing in [Romans 3](/romans/3 "Romans 3 - Righteousness Through Faith") that all humanity, both Jews and Gentiles, are under sin and justified by faith apart from the Law, Paul anticipates the Jewish objection: "What about Abraham? Surely he was justified by his obedience to the Law or by his circumcision, or by being the father of our nation!" By bringing Abraham into the discussion, Paul aims to demonstrate that even Abraham, the father of their faith, was justified by faith, not by works of the Law or by his ethnic identity. This allows Paul to show that justification by faith is not a new concept but is consistent with God's dealings throughout history, even predating the Mosaic Law.

**What does "as pertaining to the flesh" mean in this context?**

Answer: The phrase "as pertaining to the flesh" (Greek: _kata sarka_) in [Romans 4:1](/romans/4-1 "Romans 4:1 - Abraham's Justification") refers to human effort, natural descent, or external religious observances as a means of gaining righteousness or favor with God. It contrasts with a spiritual or faith-based approach. For the Jewish audience, this would specifically include reliance on their lineage as descendants of Abraham, their circumcision, or their adherence to the Mosaic Law. Paul's question challenges the idea that Abraham "found" or gained anything of spiritual merit through these human, "fleshly" means. He argues that Abraham's true righteousness came from his faith, which God credited to him, not from anything he did in the flesh. This concept is crucial for understanding Paul's broader argument that salvation is by grace through faith, not by works ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Grace Through Faith")).

### CHRIST-CENTERED FULFILLMENT
Romans 4:1, by setting up the question of Abraham's justification, profoundly points to Christ-centered fulfillment. Paul's argument that Abraham was justified by faith, not by works of the flesh, establishes a universal principle that finds its ultimate expression and object in Jesus Christ. Abraham's faith in God's promise, which was "counted to him for righteousness" ([Romans 4:3](/romans/4-3 "Romans 4:3 - Abraham's Faith Counted as Righteousness")), foreshadows the believer's faith in Christ's finished work on the cross. The righteousness that Abraham received by imputation is the same righteousness that is now freely offered to all who believe in Jesus, who "was delivered for our offences, and was raised again for our justification" ([Romans 4:25](/romans/4-25 "Romans 4:25 - Christ's Death and Resurrection for Justification")). Christ is the ultimate "seed" to whom the promises to Abraham ultimately refer ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Promise to Abraham's Seed, Christ")), and through faith in Him, both Jews and Gentiles become true "children of Abraham" ([Galatians 3:7](/galatians/3-7 "Galatians 3:7 - Children of Abraham by Faith")), inheriting the blessing of justification. Thus, Abraham's experience becomes a divine pattern, revealing that God's plan for salvation has always been centered on faith, culminating in the person and work of Jesus, who is the perfect embodiment and object of that saving faith.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 51:2

Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him.

Romans 4:16

Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Acts 13:26

Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

John 8:56

Your father Abraham rejoiced to see my day: and he saw [it], and was glad.

2 Corinthians 11:22

¶ Are they Hebrews? so [am] I. Are they Israelites? so [am] I. Are they the seed of Abraham? so [am] I.

Matthew 3:9

And think not to say within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

Romans 7:7

¶ What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.