Romans 4:23
Now it was not written for his sake alone, that it was imputed to him;
Original Language Analysis
ἐγράφη
it was
G1125
ἐγράφη
it was
Strong's:
G1125
Word #:
2 of 9
to "grave", especially to write; figuratively, to describe
δι'
for
G1223
δι'
for
Strong's:
G1223
Word #:
4 of 9
through (in very wide applications, local, causal, or occasional)
αὐτῷ
to him
G846
αὐτῷ
to him
Strong's:
G846
Word #:
5 of 9
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ὅτι
that
G3754
ὅτι
that
Strong's:
G3754
Word #:
7 of 9
demonstrative, that (sometimes redundant); causative, because
Cross References
Romans 15:4For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.1 Corinthians 10:11Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.1 Corinthians 10:6Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
Historical Context
Jewish interpretative tradition read the patriarchal narratives as exemplary stories for Israel. Paul takes this further, seeing Abraham as the pattern for all believers, Jew and Gentile. His use of 'it was written' invokes the authority of Scripture while expanding its application beyond ethnic Israel to include all who believe. This typological reading was revolutionary but grounded in the text's own emphasis on Abraham as father of 'many nations.'
Questions for Reflection
- What hermeneutical principle is Paul establishing about how to read Old Testament narratives, and why does it matter?
- How can Abraham's story be both historically true and typologically significant for all believers?
- What other Old Testament narratives might Paul's principle illuminate as patterns for understanding the gospel?
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Analysis & Commentary
Now it was not written for his sake alone, that it was imputed to him; Paul begins his application: Genesis 15:6 was not written di' auton monon (δι' αὐτὸν μόνον, "because of him alone"). The historical narrative about Abraham has universal significance. The verb egraphē (ἐγράφη, "it was written") uses the divine passive—God caused it to be written. Paul's hermeneutical principle appears here: Old Testament Scripture, while historically particular, is theologically universal. Abraham's justification is both historical fact and typological pattern.
This move is crucial: Paul is not allegorizing or spiritualizing away the historical Abraham. Genesis really happened. But God orchestrated history and Scripture with didactic intent—Abraham's story is our story. The chronology (justification before circumcision), the means (faith not works), the object of faith (God who gives life to the dead)—all foreshadow the gospel. Paul reads the Old Testament Christocentrically and ecclesiologically: it points to Christ and instructs the church. Genesis 15:6 was written for Abraham's sake, but not for his sake alone.