Abraham And The Exclusion Of Merit

It might be supposed that Paul had now made his point, proved the universal need of righteousness, the impossibility of man providing that righteousness for himself, and the revelation through the gospel of what alone can meet the need, a righteousness bestowed by God. He might now proceed to the triumphant exposition of “all the good things that are ours in Christ” as we find it in ch. 8, the chapter which, with the possible addition of ch. 12, represents the crowning purpose of his writing. But again his sensitiveness to the point of view of others leads to a digression. What about Abraham? Abraham was indeed, on the surface at least, a strong case for the Jew to appeal to. He was the Founder of the People, the Friend of God; and his life had been marked on more than one occasion by conspicuous obedience to the will of God. “When he was called, ... he went out not knowing whither he went”; “when he was tried, he offered up Isaac” (Heb. 11:8, 17). And the fact that the writer to the Hebrews traces his obedience on both occasions to “faith” (though he uses the word in a different sense from that peculiar to Paul) is evidence that these works of obedience were regarded as proofs of his faith. On this it would not be difficult to found an argument that in this classical instance justification had followed on a combination of faith and works or on works alone, as, indeed, we find it in the First Book of Maccabees: “Was not Abraham found faithful in temptation, and it was reckoned it to him for righteousness?” (Cf. Jas. 2:21, 22.) Paul faces the possibility of such an argument, and admits. If Abraham was, as perhaps you say, justified on the ground of merit, then, of course, he had a ground of claim (contradicting 3:27). But it cannot be really so from the point of view of God; for Scripture itself connects his justification with his faith, and says nothing about his works. Indeed, the text tacitly excludes any question of merit. For if justification was granted in answer to faith, it was granted out of grace and not as something which had been earned. The text in Genesis could in fact apply only to a case where all idea of earning righteousness by merit had been abandoned (v. 5). The verses quoted from Psa. 32 are relevant in so far as their silence as to any condition on the side of man suggests that the divine forgiveness was unconoditioned, in other words, of grace."

C. Anderson Scott, The Abington Bible Commentary, p. 1144-1145, on Romans 4:1-8

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It is important that you understand; Everything on this blog is based on the current understanding of each author. Never take anyone's word for it, always prove it for yourself, it is your responsibility. You cannot ride someone else's coattail into the Kingdom. ; )

Acts 17:11

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