VERSE 16:
“Therefore, it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Abraham; who is the father of us all.”
“Therefore,”
“Because of this.”–In view of the course of reasoning which has been pursued. On this account the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God; we have come to this conclusion.
RULE OF THUMB: Whenever you see a verse beginning with this word, “therefore,” you are to go back and read what came before it. This will show you what the “therefore” is there for.
“It is of faith”
Literally: “of faith.”–The words “it is” are not in the original Greek text and so were added by the KJV translators. Justification is by faith; or the plan which God has devised of saving men is by faith (3:26).
OF FAITH: (Grk.–pisteōs)–Faith is its source.
To conclude: Justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith–whether of his natural seed or not–may be assured of the like justification with the parent believer.
“that it might be by grace”
Literally: “That {it be} according to grace”–That is as a matter of mere undeserved mercy. If people were justified by law, it would be by their own merits; now it is of mere unmerited favor.
If men were justified by law, it would be by their own merits; now it is of unmerited favor. It comes through faith, and hence is a free gift (of grace). On this account the promise is grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed-to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic covenant.
The promise is grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed—to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic Covenant. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles.
BY FAITH: (Grk.–kata charin)–Literally: “according to grace” as the pattern
UNDERSTAND THIS:
That faith and grace do mutually and necessarily infer each other. For the grace and favor of God, in its own nature, requires faith on our part. Also understand that faith on our part, in its own nature, supposes the grace or favor of God. If any blessing is the gift of God, in order to influence our temper and behavior, then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it.
On the other hand, if faith in the goodness of God, with regard to any blessing, is the principle of our religious hopes and action, then it follows that the blessing is not due in strict justice, nor on law, but that it is the free gift of Divine goodness. If the promise to Abraham and his seed be of faith on their part, then it is of grace on God’s part. And it is of faith that it might be by grace, with grace being the mere good will of the donor, is free and open to all whom He chooses to make the objects of it Since the Divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, but what is merely necessary in the nature of things as ordained by God.
“to the end the promise might be sure”
Literally: “For the promise to be confirmed.”–For the same purpose as in verse 11.
All the seed necessarily comprehends all mankind. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles.
The grace and favor of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favor of God. If any blessing is the gift of God, in order to influence our temper and behavior, then, in the very nature of things, it is necessary that we know of this blessing, and are persuaded of the grace of God that bestows it.
SURE: (Grk.–babaian)–Meaning, “firm; stable; valid.” This is the opposite of, “made of none effect.”
That it might be firm, or established. It could not be established on any other ground. If it had depended on entire conformity to the law, the promise would never have been established, for no one would have yielded such obedience. could not be sure if it had to be secured by the righteousness that is of law, since none can keep the law perfectly. But all can secure it through faith.
“to all the seed”–To all descendants of Abraham, whether those of the law, (the Jews), and also those who believe (the Gentiles).
“not to that only which is of the Law”
Literally: “Not to the {seed} of the Law only.” Not just to that part of his descendants who were Jews, or who had the Law.
“who is the father of us all.
Literally: “who is father of us all”–Of all who believe, whether they be Jews or Gentiles. This is referring to all who should possess the same faith as Abraham; i.e., all of every nation who exercise faith in Christ.
VERSE 17: FROM DEATH UNTO LIFE
“As it is written, ‘I have made thee a father of many nations) before Him who he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.’”
“As it is written,”
Literally: “as it has been written”–In Genesis 17:5 where the name Abraham is written.
“I have made thee a father of many nations.”
Literally: “I have appointed you a father of many nations”– Only true in the sense of spiritual children as already explained, father of believers in God.
This is also the meaning of the Greek phrase “father of many nations” used both by the Septuagint (LXX) and by Paul. The argument of Paul is founded, in part, on the fact that the past tense is used—“I have made thee”–and that God spoke of a thing as already done, which He had promised or purposed to do. The sense is, that God had, in His mind or purpose, constituted Abraham the father of many nations; and so certain was the fulfillment of the Divine purposes, that He spoke of it as already accomplished.
That Abraham's being a father of many nations has relation to the covenant of God made with him, may be seen in Gen. 17:4-5: “Behold my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be Abraham, for a father of many nations have I made thee,” that is, he was constituted the head of many nations, the Gentile world, by virtue of the covenant, which God made then with him.
The name of the patriarch was changed from Abram (“a father”) to Abraham (“father of a multitude”). Paul evidently understands this promise as referring not to his natural descendants only, but to the great multitude who should believe as he did.
I HAVE MADE: (Grk.–tetheika)-–Literally: “I have appointed.” The word here used in the Hebrew (Gen. 17:5) means, literally, “to give, to grant; and also, to set, or constitute.” This is also the meaning of the Greek word used both by the Septuagint and by Paul. This quotation is taken literally from the Septuagint (LXX).
“Before him whom he believed”
Literally: “Before God whom he believed.” This is to be joined with verse 16, “who is the father of us all . . . before . . . God.” That is, Abraham, in the reckoning of Him in whom he believed, is the father of us all in order that all may be assured, that doing as he did, they shall be treated as he was.
BEFORE HIM: (Grk.–katenanti)–Literally: “right in front of;” meaning, “In his view, or sight.” That is, God regarded him as such a father.
“who quickeneth the dead”
Literally: “The {One} making the dead alive.”–God, who quickens the dead.
Who gives life to the dead (Eph. 2:1, 5). This expresses the power of God to give life. Abraham exercised power in the God Who gives life, and who gives it as He pleases. It is one of His prerogatives to give life to the dead (Grk.–nekrous); to raise up those who are in their graves; and a power similar to that, or strongly reminding of that, was manifested in fulfilling the promise to Abraham. The giving of the promise, and its fulfillment, were such as to remind us that God has power to give life to the dead.
God is the most proper object of trust and dependence; for being Almighty, eternal, and unchangeable, He can even raise the dead to life, and call those things which be not as though they were. He is the Creator: He brought life into being when there was none; He can as infallibly assure the existence of those things which are not, as if they were already actually in being. And, on this account, He can never fail of accomplishing whatsoever he has promised.
QUICKEN: (Grk.-zōopoieō)–“To give life to; to make alive.”
“and calleth those things which be not as though they were”
Literally: “and calling the things that are not as {if} being.” That is, those things which He foretells and promises are so certain, that He may speak of them as already in existence.
In His relation to Abraham, God, instead of simply promising that He would make him the father of many nations, speaks of it as already having been done, “I have made thee,” etc. In God’s own mind, or purpose, He had so constituted Abraham and it was so certain that it would take place, that He might speak of it as already being a fait accompli.
The seed of Abraham did not then exist; yet God said, “So shall thy seed be.” A man can say to his servant actually existing, “Do this; and he does it:” but God says to the light, while it does not exist, “Let it be” and it exists. God speaks of things not existing as though they were, as they exist in His prescience; which, of course, they do if He says so. Therefore, in the counsels of God and reckoning, the believer (in chapter 8) is seen as already glorified. In Eph. 2:5 we read: “Even when we were dead (Grk.--nekrous), in sins,hath quickened us together with Christ…” and in Eph. 2:6 Paul goes on to say that, as far as God is concerned, we are already seated with Him in the heavenlies.
CALL: (Grk.-kalountos)-–This verb is used in several senses:
1. To give a name (Matt. 1:21-22, 25; Luke 1:12, 31).
2. To salute by name.
3. To bear a name or title.
4. To invite; to call out from.
5. To appoint.
6. To call forth from nothing (God’s creative decree).
VERSE 18: THE GOD WHO MAKES THINGS HAPPEN
“Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken. So shall thy seed be.”
“Who against hope believed in hope”
Literally: “{He} against hope believed in hope”– Who against all apparent or usual ground of hope. This is referring to the prospect of a posterity. When no ground for hope was present, hope then appeared.
The faith of Abraham bore an exact correspondence to the power and never-failing faithfulness of God; for though, in the ordinary course of things, Abraham had not the best foundation of hope, yet he believed that he should be the father of many nations, according to that which was spoken; namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.
AGAINST HOPE: (Grk.–para elpida)–Literally: “beyond hope.” That is, beyond all human expectation, or apparent possibility. When no ground for hope appeared. That is against reason; against, “feeling,” against the opinions of others; meaning against all human possibilities whatever, we are to keep believing.
HOPE: (Grk.-–elpida)–Hope here is put for the object of his hope–that which was promised.
In hope; that the things promised would certainly take place. Past hope in (upon) hope he trusted. Against all apparent or usual ground of hope. Believed in that which was promised to excite his hope.
IN HOPE: (Grk.–epi elpida)-–Literally: “upon hope.” Abraham based his expectation upon hope. His situation was beyond human hopes, but in spite of that he rested upon his hope in God.
Satan hates active faith in a believer’s heart; and opposes it with all his power. The unbelieving world also despises those who claim only “the righteousness of faith.”
“father of many nations, according to that which was spoken”
Literally: “Father of many nations according to what has been said.”–Namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.
That his posterity should be like the stars of heaven for multitude, and like the dust of the earth. Notice that Abraham was really promised two different seeds: “stars of heaven”—this is a heavenly seed—a spiritual seed—meaning the CHURCH; and the “dust of the earth”—this is an earthly seed—meaning NATIONAL ISRAEL.
“so shall thy seed be.”
Literally: “So shall your seed be.” That is, Such “as the stars of heaven,” (Gen. 15:5). That is, as the stars in heaven for multitude. Your posterity shall be very numerous. Both natural and spiritual, as the stars of heaven for multitude.
VERSE 19:
“And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb.”
“And being not weak in faith”
Literally: “And not becoming weak in faith.” That is, strong in faith but weak in body; having strong faith.
“he considered not his own body”
Literally: “He did not consider his body.” —He paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfillment hopeless.
Abraham did not regard the fact that his body was now dead, as any obstacle to the fulfillment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfillment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.
It is true that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever He wills to do, and will fulfill His promise. He believed; therefore it might be well said, (v. 20), that he did not stagger at the promise, though everything was unnatural and improbable. He was strong in faith, and, by this almost inimitable confidence, gave glory to God. It was to God's honor that His servant put such unlimited confidence in Him; and he put this confidence in God on the rational ground that God was fully able to perform what he had promised.
“now dead”
Literally: “having died”–Comp. Heb. 11:12–“As good as dead.” That is, he was now at an age when it was highly improbable that he would have any children (comp Gen. 17:17). His reproductive powers were exhausted. But God could quicken the dead, and Abraham had the promise of God.
NOW DEAD: (Grk.–êdê nenekrōmenon)–Literally: “already having died.” Aged; dead as to the purpose under consideration; that is, “as good as dead.”. Abraham knew that he was too old to become father of a child.