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1.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’ text the verb ἑυρηκέναι, in this order — “ shall we say that Abraham our father has found according to the flesh?” On this account, some interpreters think that the question is — “ 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 wordfather. (130) 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.
(130) 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.
Κατὰ σάρκα is rendered by [Grotius ] and [Macknight ] “ (per ) the flesh. Some understand by the word “” circumcision, as [Vatablus ] ; others, natural powers, as [Grotius ] But [Beza ] and [Hammond ] think that it is the same as what is meant “ works” in the next verse; and “” 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 Gal_3:3; Gal_6:12; and especially Phi_3:3; where Paul gives up “ confidence in the flesh, ” and enumerates, among other things, his strict conformity to the law. — Ed.