The Meaning of Romans 4:2 Explained

Romans 4:2

KJV: For if Abraham were justified by works, he hath whereof to glory; but not before God.

YLT: for if Abraham by works was declared righteous, he hath to boast -- but not before God;

Darby: For if Abraham has been justified on the principle of works, he has whereof to boast: but not before God;

ASV: For if Abraham was justified by works, he hath whereof to glory; but not toward God.

KJV Reverse Interlinear

For  if  Abraham  were justified  by  works,  he hath  [whereof] to glory;  but  not  before  God. 

What does Romans 4:2 Mean?

Study Notes

works
Cf. James 2:24 . These are two aspects of one truth. Paul speaks of that which justifies man before God, viz.: faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it. Paul speaks of what God sees--faith; James of what men see--works, as the visible evidence of faith. Paul draws his illustration from Genesis 15:6 James from Genesis 22:1-19 . James' key phrase is "ye see" James 2:24 for men cannot see faith except as manifested through works.

Verse Meaning

This verse applies Paul"s earlier statement about boasting ( Romans 3:27) to Abraham"s case for the sake of contrast. Abraham had no ground for boasting before God because he received justification by faith, not by works.

Context Summary

Romans 4:1-8 - Blessedness Follows Faith
In this chapter the doctrine of justification by faith is illustrated from the life of Abraham. It is evident that he was not justified because of his good works. Nothing is said of them, though he had crossed the desert in obedience to the divine command. No; he believed God, and it was counted unto him for righteousness, Romans 4:3. The life of God in the soul of man is one and the same in every age. The measure of light may vary from the twilight in Ur to the meridian glory of Patmos, but the attitude of the soul toward God must always be the same.
From the earliest times men have been justified by faith, Hebrews 11:4. Faith has two invariable elements: attitude and receptiveness; that is, the right position toward God, and the power of receiving the full inflow of the divine nature. We are made "partakers of the divine nature," 2 Peter 1:4. This was the case with the great Hebrew pilgrim-first of the pilgrim race. Rising above the rest of his contemporaries, he saw the advance gleam of the day of Christ and was glad, John 8:56. David also sings of the same grace which justifies the sinner and counts him as righteous, notwithstanding his iniquities and sins, Psalms 32:1-2. [source]

Chapter Summary: Romans 4

1  Abraham's faith was credited to him as righteousness;
10  before he was circumcised
13  By faith only he and his seed received the promise
16  Abraham is the father of all who believe
24  Our faith also shall be credited to us as righteousness

Greek Commentary for Romans 4:2

The Scripture [η γραπη]
Genesis 15:6. [source]
Was justified by works [εχ εργων εδικαιωτη]
Condition of first class, assumed as true for the sake of argument, though untrue in fact. The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews (Luke 3:8). But not towards God (αλλ ου προς τεον — all' ou pros theon). Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had there no ground of boasting at all. [source]
But not towards God [αλλ ου προς τεον]
Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had there no ground of boasting at all. [source]
For []
Supply, Abraham found nothing according to the flesh; for, if he did, he has something to boast of. [source]
By works [ἐξ ἔργων]
Lit., out of works. In speaking of the relation of works to justification, Paul never uses διά byor through, but ἐκ outof; works being regarded by the Jew as the meritorious source of salvation. [source]

Reverse Greek Commentary Search for Romans 4:2

Matthew 6:14 Trespasses [παραπτώματα]
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
Luke 1:1 Which are most surely believed [τῶν πεπληροφορημένων]
From πλήρης ,full, and φορέω , the frequentative form of φέρω ,to bring, meaning to bring frequently or habitually. Hence, to bring full measure; tofulfil. Compare 2 Timothy 4:5, 2 Timothy 4:17. Also of full assurance. Applied to persons. Romans 4:21; Hebrews 10:22. As applied to things, therefore, the sense of the A. V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance with a preconceived design. Wyc., been filled in us. [source]
Luke 1:1 Many [πολλοι]
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω — epicheireō (from χειρ — cheir hand and επι — epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν — anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται — anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω — tassō a common verb for arranging things in proper order and ανα — ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις — taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις — Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Luke 1:1 Which have been fulfilled [των πεπληρωπορημενων]
Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Acts 9:22 Increased the more [μαλλον ενεδυναμουτο]
Imperfect passive indicative of ενδυναμοω — endunamoō to receive power (late verb), progressive increase in strength as opposition grew. Saul‘s recantation stirred controversy and Saul grew in power. See also Paul in Philemon 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17; Romans 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Acts 1:8) into Paul who is already filled with the Holy Spirit (Acts 9:17). [source]
Romans 6:17 Was delivered unto you [εἱς δν παρεδόθητε]
But this rendering is impossible. Render, as Rev., whereunto ye were delivered. For the verb, see on Romans 4:25. They had been handed over to the educative power of this form of teaching. [source]
Romans 4:17 Who quickeneth the dead []
This attribute of God is selected with special reference to the circumstances of Abraham as described in Romans 4:18, Romans 4:21. As a formal attribute of God it occurs 1 Samuel 2:6; John 5:21; 2 Corinthians 1:9; 1 Timothy 6:13. [source]
Romans 3:3 Did not believe [ἠπίστησαν]
Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See Mark 16:11, Mark 16:16; Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith; their want of faith; the faithfulness of God. [source]
Romans 3:27 Boasting [καύχησις]
Rev., glorying. Only once outside of Paul's writings, James 4:16. See on rejoiceth, James 2:13. Not ground of boasting, which would be καύχημα , as Romans 4:2; 2 Corinthians 1:14; Philemon 1:26. The reference is to the glorying of the Jew (Romans 2:17), proclaiming his own goodness and the merit of his ceremonial observances. [source]
Romans 15:17 Whereof I may glory [τὴν καύχησιν]
Rather, as Rev., my glorying, denoting the act. The ground of glorying would be καύχημα as in Romans 4:2; Galatians 6:4, etc. [source]
Romans 11:23 Able [δυνατὸς]
See on Romans 4:21. [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
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Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
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There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
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In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
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Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
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Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
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The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
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It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
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Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
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2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
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Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
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3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
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Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
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The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
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In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
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In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
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Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
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Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
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To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
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2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
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A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
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The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

Romans 11:23 For God is able [δυνατος γαρ εστιν ο τεος]
See this use of δυνατος εστιν — dunatos estin in Romans 4:21 rather than δυναται — dunatai This is the crux of the whole matter. God is able. [source]
Romans 14:5 One day above another [ημεραν παρ ημεραν]
“Day beyond day.” For this use of παρα — para (beside) in comparison see note on Romans 1:25 and note on Luke 13:2. Be fully assured (πληροπορειστω — plērophoreisthō). Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. In his own mind Intelligent and honest decision according to the light possessed by each. [source]
Romans 14:5 Be fully assured [πληροπορειστω]
Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. [source]
Romans 14:23 He that doubteth [ο διακρινομενος]
Present middle participle of διακρινω — diakrinō to judge between (δια — dia), to hesitate. See notes on James 1:6. for this same picture of the double-minded man. Cf. Romans 4:20; Mark 11:23. [source]
Romans 1:17 A righteousness of God [δικαιοσυνη τεου]
Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται — apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν — sōtērian (salvation), ευαγγελιον — euaggelion (gospel), αποκαλυπτεται — apokaluptetai (is revealed), δικαιοσυνη τεου — dikaiosunē theou (righteousness of God), πιστις — pistis (faith) and πιστευοντι — pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη — dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη — dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος — dikaios a righteous man, and that from δικη — dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι — deiknumi to show, to point out. Other allied words are δικαιοω — dikaioō to declare or make δικαιος — dikaios (Romans 3:24, Romans 3:26), δικαιωμα — dikaiōma that which is deemed δικαιος — dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις — dikaiōsis the act of declaring δικαιος — dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη — Dikaiosunē and δικαιοω — dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 1:17 Is revealed [αποκαλυπτεται]
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν — sōtērian (salvation), ευαγγελιον — euaggelion (gospel), αποκαλυπτεται — apokaluptetai (is revealed), δικαιοσυνη τεου — dikaiosunē theou (righteousness of God), πιστις — pistis (faith) and πιστευοντι — pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη — dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος — dikaios a righteous man, and that from δικη — dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι — deiknumi to show, to point out. Other allied words are δικαιοω — dikaioō to declare or make δικαιος — dikaios (Romans 3:24, Romans 3:26), δικαιωμα — dikaiōma that which is deemed δικαιος — dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις — dikaiōsis the act of declaring δικαιος — dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη — Dikaiosunē and δικαιοω — dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 3:3 Some were without faith [ηπιστησαν]
First aorist active indicative of απιστεω — apisteō old verb, to disbelieve. This is the common N.T. meaning (Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20). Some of them “disbelieved,” these “depositaries and guardians of revelation” (Denney). But the word also means to be unfaithful to one‘s trust and Lightfoot argues for that idea here and in 2 Timothy 2:13. The Revised Version renders it “faithless” there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. The faithfulness of God (την πιστιν του τεου — tēn pistin tou theou). Undoubtedly πιστις — pistis has this sense here and not “faith.” God has been faithful (2 Timothy 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in Romans 3:3, but there is no real objection to taking ηπιστησαν απιστιαν πιστιν — ēpistēsanapistianpistin all to refer to faithfulness rather than just faith. [source]
Galatians 6:4 In himself [εἰς ἑαυτὸν]
Better, with regard to himself, or as concerns. For this use of εἰς see Romans 4:20; Romans 15:2; Romans 16:6; Ephesians 3:16. Not, he will keep his glorying to himself or abstain from boasting. He means that if, on examination, one finds in himself anything to boast of, his cause of boasting will lie simply and absolutely in that, and not in his merit as compared, to his own advantage, with that of another. [source]
Galatians 6:4 Rejoicing [τὸ καύχημα]
Better, as giving the force of the article, “his glorying.” Καύχημα is the matter or ground of glorying, see Romans 4:2; 1 Corinthians 9:15; not the act ( καύχησις ), as Romans 3:27; 2 Corinthians 1:12. [source]
Galatians 2:20 I live; yet not I [ζῶ δὲ οὐκέτι ἐγώ]
The semicolon after live in A.V. and Rev. should be removed. Rend: and it is no longer I that live, but Christ, etc. The new life of Christ followed his crucifixion, Romans 6:9-11. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection-life. The old man is crucified with Christ, and Christ is in him as the principle of his new life, Romans href="/desk/?q=ro+4:25&sr=1">Romans 4:25.“For God more bounteous was himself to giveTo make man able to uplift himself, Than if he only of himself had pardoned.”Dante, Paradiso, vii. 115-117 [source]
Galatians 2:16 By the works of the law [ἐξ ἔργων νόμου]
Lit. out of the works, etc. Comp. Romans 3:20. Works are characteristic of a legal dispensation. Paul often puts “works” alone as representing legal righteousness. See Romans 4:2, Romans 4:6; Romans 9:11, Romans 9:32; Romans 11:6; Ephesians 2:9. [source]
Galatians 2:16 Justified [δικαιοῦται]
See on Romans 3:20, Romans 3:26. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the interest of a theological fiction of imputed righteousness. See, for example, Romans 4:25; 1 Corinthians 6:11; and all passages where the word is used to describe justification by works of the law, as here, Galatians 3:11; Galatians 5:4. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith any less a real righteousness? [source]
Galatians 6:14 Hath been crucified unto me [εμοι εσταυρωται]
Perfect passive indicative of σταυροω — stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος — kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Ephesians 6:10 Be strong [ἐνδυναμουοῦσθε]
Lit., be strengthened. Compare Romans 4:20, and Philemon 4:13. Power of His might. See on Ephesians 1:19. [source]
Ephesians 5:2 Loved us [ἡμᾶς]
The correct reading is ὑμᾶς youGave ( παρέδωκεν )To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
Ephesians 5:2 The correct reading is ὑμᾶς you Gave [παρέδωκεν]
To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Ephesians 6:10 Be strong in the Lord [ενδυναμουστε εν κυριωι]
A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω — endunamoō from εν — en and δυναμις — dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
Philippians 3:10 The power of His resurrection [τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ]
Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24, Romans 4:25; Romans 8:11, Romans 8:30; 1 Corinthians 15:17; Colossians 3:4; Phlippians 3:21. [source]
Philippians 3:10 The power of his resurrection [την δυναμιν της αναστασεως αυτου]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου — tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω — summorphizō late verb from συμμορπος — summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι — sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Colossians 1:11 Strengthened [δυναμούμενοι]
Only here in the New Testament, but found in Septuagint. The compound ( ἐνδυναμόω to make strong ) is frequent in Paul, Romans 4:20; Ephesians 6:10; Philemon 4:13; 1 Timothy 1:12. [source]
1 Timothy 2:10 Professing [ἐπαγγελλομέναις]
In the sense of professing only in the Pastorals. In Titus 1:2, and everywhere else in N.T. it means promise. See Acts 7:5; Romans 4:21; Galatians 3:19, etc. [source]
1 Timothy 1:12 That enabled me [τωι ενδυναμωσαντι με]
First aorist active articular participle of ενδυναμοω — endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν — themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
2 Timothy 2:1 Be strong [ἐνδυναμοῦ]
In Paul, Romans 4:20; Ephesians 6:10; Philemon 4:13. Lit. be strengthened inwardly. [source]
2 Timothy 2:1 Be strengthened [ενδυναμου]
Present passive imperative of ενδυναμοω — endunamoō See already 1 Timothy 1:12; Romans 4:20; Philemon 4:13; Ephesians 6:10. “Keep on being empowered,” “keep in touch with the power.” [source]
Titus 1:9 The faithful word [του πιστου λογου]
See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι — hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι — dunatos eimi in the sense of δυναμαι — dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω — antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Titus 1:9 That he may be able [ινα δυνατος ηι]
Final clause with present active subjunctive. Paul several times uses δυνατος ειμι — dunatos eimi in the sense of δυναμαι — dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). [source]
Titus 1:9 May be able by sound doctrine both to exhort [δυνατὸς ῇ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὐγιαινούσῃ]
Rend. “may be able both to exhort in the sound teaching.” For δυνατὸς ableor powerful, see on 2 Timothy 1:12. Used by Paul in the phrase εἰ δυνατόν ifit be possible, Romans 12:18; Galatians 4:15: τὸ δυνατόν thatwhich is possible, Romans 9:22: of God, Romans 4:21; Romans 11:23: of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 2 Corinthians 13:9. [source]
Hebrews 6:11 To the full assurance of hope unto the end [πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄρχι τέλους]
That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. [source]
1 Peter 1:21 Which raised []
Compare Romans 4:24. [source]
Revelation 11:13 Gave glory to the God of heaven []
The phrase signifies not conversion, nor repentance, nor thanksgiving, but recognition, which is its usual sense in scripture. Compare Joshua 7:19(Sept.). John 9:24; Acts 12:23; Romans 4:20. [source]
Revelation 11:13 Gave glory [διδωμι]
First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
Revelation 11:13 Fell [επεσεν]
Second aorist active indicative of πιπτω — piptō to fall. Only the tenth First aorist passive indicative of αποκτεινω — apokteinō as in Revelation 9:18.Seven thousand persons This use of ονοματα — onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο — emphoboi egenonto). “Became terrified,” old adjective (εν ποβος — enεδωκαν δοχαν — phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
Revelation 11:13 Seven thousand persons [ονοματα αντρωπων χιλιαδες επτα]
This use of ονοματα — onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο — emphoboi egenonto). “Became terrified,” old adjective (εν ποβος — enεδωκαν δοχαν — phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]

What do the individual words in Romans 4:2 mean?

If for Abraham by works was justified he has ground of boasting but not toward God
εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη ἔχει καύχημα ἀλλ’ οὐ πρὸς Θεόν

Ἀβραὰμ  Abraham 
Parse: Noun, Nominative Masculine Singular
Root: Ἀβραάμ  
Sense: the son of Terah and the founder of the Jewish nation.
ἔργων  works 
Parse: Noun, Genitive Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
ἐδικαιώθη  was  justified 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: δικαιόω  
Sense: to render righteous or such he ought to be.
ἔχει  he  has 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
καύχημα  ground  of  boasting 
Parse: Noun, Accusative Neuter Singular
Root: καύχημα  
Sense: that of which one glories or can glory, matter or ground of glorying.
πρὸς  toward 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
Θεόν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.