2. For if Abraham, etc. This is an incomplete argument, (131) which may be made in this form — “If Abraham was justified by works, he might justly glory: but he had nothing for which he could glory before God; then he was not justified by works.” Thus the clause but not before God, is the minor proposition; and to this must be added the conclusion which I have stated, though it is not expressed by Paul. He calls that glorying when we pretend to have anything of our own to which a reward is supposed to be due at God’s tribunal. Since he takes this away from Abraham, who of us can claim for himself the least particle of merit?
(131) Epicheirema; in Greek ἐπιχείρεμα, an attempted but an unfinished process of reasoning. It is not necessary to introduce this sort of syllogism, it being not the character of Scripture nor of any other writing to discuss matters in this form.
The word for “glorying” here, καύχημα, is different from that in Romans 3:27, καύχησις, and means reason, ground, or cause for glorying, and is rendered by [ Grotius ] “ unde laudem speret — whereby he may hope for praise;” and by [ Beza ] and [ Piscator ] “ unde glorietur — whereby he may glory.” To complete the following clause, most repeat the words ἔχει καύχημα — “But he has no ground for glorying before God.” [ Vatablus ] gives another meaning, “But not with regard to God,” that is, with regard to what he has said in his word; and this view is confirmed by what immediately follows, “For what saith the Scripture?” In this case there is nothing understood. That πρὸς θεόν is used in a similar manner, is evident from other passages : τα πρὸς θεόν — “things which pertain to God,” i.e., to God’s work or service. See Hebrews 2:17; Hebrews 5:1. — Ed.