Bible Commentaries

SECTION 13 — DESCRIPTION OF ABRAHAM’S FAITH

CH. 4:18-25

Who against hope believed in hope, in order that he might become father of many nations, according to the spoken word, “So shall be thy seed.” And, without being weakened in faith, he considered his own body as good as dead, being about a hundred years old, and the death of the womb of Sarah. But in view of the promise of God he did not doubt with unbelief, but was made strong by faith, giving glory to God, and being fully assured that what He has promised He is able also to do. For which cause it was also reckoned to him for righteousness. Moreover, it was not written because of him only, that it was reckoned to him, but also because of us, to whom it will be reckoned, to those that believe on Him that raised Jesus our Lord from the dead, who was given up because of our trespasses and was raised because of our justification.

In § 12, we learnt that Abraham obtained by faith the blessings of the Old Covenant. We saw him standing in the presence, and believing the word, of Him who makes the dead to live. Paul will now analyse Abraham’s faith, and show that it is a model for ours.

Romans 4:18. Hope: in N.T., expectation of good; in classic Greek, expectation of good or ill, e.g. Thuc. i. 1.

Against hope… in hope: literally upon hope; so Romans 5:2; Romans 8:20; Acts 2:26; Acts 26:6. Abraham’s faith was a reliance upon the future when, humanly speaking, the future promised nothing.

To the end that etc.: purpose of this faith. That what follows was a result of it, is at once evident: for it led to the birth of Isaac and the fulfilment of the promises; and, by setting an example, it led thousands to exercise similar faith and to look back upon Abraham as their spiritual father. But it is needless to give to the preposition here used ( εις το κ. τ. λ.) any other than its ordinary sense of purpose: so in Romans 4:11. For we cannot doubt that God led Abraham to believe in order to set an example to thousands who should afterwards walk in his steps. In the Bible, frequently a purpose far above their thought is attributed to the acts of men. This comes from a consciousness that nothing takes place without God’s permission, and that nothing is permitted except what will work out His purposes. Hence men’s acts have a meaning the actors think not of. When Abraham trampled under foot the expectation of nature, resting upon the expectation of faith, he was by his faith working out the purpose of God, a purpose corresponding to the promise believed. Cp. Matthew 2:15; Matthew 2:23.

The spoken word: spoken by God to Abraham. Contrast “as it is written” in Romans 4:17.

Romans 4:19-21. A wonderful analysis of Abraham’s faith and hope.

Romans 4:19. Negative aspect of his faith. The word not after considered is omitted in the four oldest MSS. and by all the Critical Editors; and is certainly spurious. It may have been put in by a copyist who thought it needful to make up the sense, and supposed that some earlier copyist had omitted it. The practical difference is not great. In the one case, we are told that Abraham did not take into account his advanced age; in the other, that he was unmoved by his consideration of it. In either case, he was unmoved by the fact of his old age.

Dead… death: reproductive powers, in both Abraham and Sarah, being dead.

A hundred years old: referring to Genesis 17:1; not to Genesis 15:6, when Abraham first believed God’s promise of a numerous posterity. When Ishmael was born, Abraham looked upon him as the promised seed: Genesis 17:18. But God tried his faith by declaring in Genesis 17:16 that the promised child should spring from Sarah. In Genesis 17:17, we see the effort of his faith to overcome this new difficulty; and we infer with certainty that his faith was again victorious. Belief of this last promise was all that God required; and the birth of Isaac soon followed. To this matured faith, Paul now refers.

Romans 4:20-21. Positive description of Abraham’s faith. He looked with unshaken faith, at his own aged body; but he looked also at the promise of God. That doubt is contrasted with faith, implies that God requires a faith which excludes doubt. So Romans 14:23; Matthew 21:21; Mark 11:23; James 1:6. Had Abraham doubted, it would have been with unbelief.

Strong by faith: able to break down obstacles: cp. Hebrews 11:33. Giving glory etc.: he recognised with admiration the grandeur of God. Being fully assured etc.: a description of Abraham’s faith. Faith in a promise is a full assurance that the speaker will fulfil it. Here the fulfilment involved power greater than that of nature. Consequently, Abraham’s assurance that God’s word will come true implied an assurance that He is able to suspend the ordinary course of nature: for otherwise He cannot do what He has promised. Notice here an emphatic repetition of the ground of Abraham’s faith. Owing to the kind of promise believed, it was a reliance upon the power of God. Such reliance is the highest tribute of glory to God: contrast Romans 1:21. But faith is, here and everywhere, an assurance that God not only can, but actually will, perform His word. Abraham contemplated the natural impossibility of a child being born from himself and Sarah. But he fixed his eye on the promise of God and on the infinite grandeur and power of Him who had promised. This banished doubt and unbelief, and gave him the strength of faith. His faith was a reliance on the word and power of God.

Romans 4:22. For which cause: because he was fully assured etc. This may refer to Genesis 15:6 or Genesis 17:15-23 : cp. 1 Macc. ii. 52. Because Abraham’s faith was what has just been described, God accepted it as the condition required for fulfilment of the promise. This prepares a way for Romans 4:23-25.

Romans 4:23-24. Bearing upon us, of the story of Abraham.

It was not written because of him only, i.e. to pay honour to him, but also because of us, i.e. for our good. By this assertion, Paul attributes to Genesis a purpose far above the thought of its human author and therefore attributes the book, in some real sense, to one who foresaw the day of Christ. So Romans 3:19; Romans 15:4; 1 Corinthians 9:10; 1 Corinthians 10:11; Galatians 3:8. Of all this, the O.T. contains abundant evidence. For the far-reaching harmony underlying the Old and New Testaments, of which Romans 4 is so wonderful an example, must have a common and superhuman source. And if, as Paul everywhere assumes, the Old Testament contains actual revelations from God to man, and these preparing a way for the supreme revelation in Christ, we cannot doubt that, in the providence of God, they were written down in order that the permanent records might help the faith of those who in later ages should put faith in Christ. In other words, we need not doubt that the benefits actually derived by Christians from the Old Testament were designed by God. And if so, the world-wide importance of the Gospel makes this the chief purpose for which the Jewish Scriptures were given. The future tense, will be reckoned, cannot refer to the judgment day: for justification will then be, not by faith, but, as we read in Romans 2:13, by works. And the word us forbids us to refer it exclusively or mainly to those who in time to come will be justified. It is best to suppose that Paul puts himself beside the writer of Genesis and looks forward to the Gospel as still future. Just so in Romans 5:14 “the coming One” refers to the incarnation of Christ; and “we shall be,” in Romans 6:5, to our present Christian life. Similarly, in Romans 7:14, Paul throws himself back into the days when he was under the Law; and in Romans 8:30 throws himself forward and looks back upon his final glorification as already achieved. This sudden change of mental standpoint is a mark of the intense vividness of his thought. He ever identifies himself with that about which he writes.

Believe on: as in Romans 4:5. To believe a promise, is to lean upon him that gave it.

Him that raised Jesus: on whose superhuman power both Abraham relied and we now rely. Just as to him belief of the promise was impossible without an assurance that God is able to set aside the decay of nature, so now we cannot believe Christ’s promise of eternal life unless we are sure that God is able to open the gates of death. For, that God raised Jesus from the dead, is an essential element of the Gospel: so Romans 10:9; Acts 17:18; Acts 17:31. That Abraham’s faith had in view a miracle in the future, ours one in the past, does not mar the similarity. For, past or future, each involved the infinite power of God. This reference to the raising of Christ suggested the words dead and make alive the dead in Romans 4:19; Romans 4:17. The birth of Isaac was virtually a resurrection of the dead. Again, the resurrection of Christ, once believed, becomes a proof of the power of God, and therefore a pledge that He will fulfil all His promises: so Acts 17:31; Ephesians 1:20; 1 Peter 1:21. Hence, the description here of God whom we believe is parallel to that in Romans 4:17 of Him whom Abraham believed.

Romans 4:25. Two great facts closely related, one to Doctrine 2. Justification through the Death of Christ, of which the significance will be expounded in Romans 5:1-11; and the other to Doctrine 1. Justification through Faith, which has just been illustrated by the faith of Abraham. Thus this verse is a bridge between Romans 4, 5.

Trespasses: sins looked upon as a moral fall where we ought to have stood upright: cp. Romans 11:11.

Given-up: surrendered to a hostile power, as in Romans 1:24; Romans 1:26; Romans 1:28; Romans 8:32.

Because we fell, Jesus was given over into the hands of His enemies that He might be a propitiation for our sins. And, just as our sins, taken in connection with God’s purpose to save us, moved Him to give up Christ to die, so our need of justification moved Him to raise Christ from the dead: for without this proof of the divine mission of Christ there would have been no faith in Him and no justification through faith. So 1 Corinthians 15:17; 1 Peter 1:3; 1 Peter 1:21; notice the want of faith in Luke 24:11; Luke 24:21.

God raised Christ from the grave in order to give to His disciples a firm foundation on which their faith may rest securely as a means of justification. This last word will become the key-note of the next section.

The use of the same preposition ( δια with accusative) with a past fact and a purpose touching the future need not surprise us. In each case it denotes, as always, a motive for action. When God resolved to justify, His own purpose became to Him a motive. Compare The Nicene Creed, “Because of us men and because of our salvation:” a very close parallel. The simplicity of this exposition renders needless Godet’s suggestion that Paul refers to “a sentence of justification pronounced in favour of guilty humanity” in the resurrection of Christ. For of such collective justification Paul never speaks; and the reference of the word here is fixed by the word justified immediately following.

In this section, no reference is made to any similarity or connection between the promises believed by Abraham and by us. The comparison does not embrace the object-matter of faith, but only the mental act and the personal object, viz. the God of power whose word is in each case believed. The promises believed and the blessings obtained are altogether different. But the disposition of mind and heart is the same. The total difference between the two cases is a great advantage: for it compels us to look, not at one particular promise, but at a great underlying principle, viz. that every promise is fulfilled to those who believe it. God promises to us, and by faith we obtain, pardon and holiness and every grace. At the same time, the careful reader will observe that the promises to Abraham receive their complete fulfilment only in the fulfilment of the promises given to us; and that this fulfilment is brought about by the resurrection of Christ. The connection is referred to in Galatians 3:16. Thus He is the centre towards which tends every step in the setting up of the Kingdom of God.

Sections 11-13 defend a point in § 10 specially liable to objection, viz. faith as the one condition of righteousness. § 11 provokes the objection, by showing that this condition overthrows all Jewish and human boasting.

This is in complete harmony with the teaching of DIV. 1. § 12 meets the objection by showing that faith was the condition on which were bestowed upon Abraham all the blessings of the Old Covenant. And § 13 teaches that his faith was similar to that required from us. The defence of faith as a condition of justification is now complete. The doctrine is assumed in the opening words of the next chapter; and then all mention of faith ceases till Romans 9:30, when the harmony of the Old and New will again meet us.

FAITH and belief and the cognate verb believe represent the same Greek and Hebrew words. They denote mental rest in an idea, touching past, present, or future. The idea in which we are at rest is often mentioned as the object-matter of our belief. We say, I believe it, or I believe that it is so: cp. Romans 6:8; Romans 10:9; John 9:18; John 16:30; 1 John 5:1; 1 John 5:5; Mark 11:23-24; also John 11:26; 1 John 4:16; Acts 13:41. The assurance may arise from perception by the senses, as in Matthew 15:32; John 20:8; John 20:29; from testimony of others; from a course of reasoning, as in Romans 6:8; or from pure fancy. It may rest on good grounds, and correspond with reality; or on evidence altogether insufficient, and be, as in 2 Thessalonians 2:11, an utter delusion. Yet in all these cases, if the mind be at rest in an idea, we say, He believes it.

The most important beliefs are those which bear upon the future, and upon our own interests. Faith then assumes the form of expectation. We look forward, with an inward rest proportionate to the degree of our faith, to the realisation of that which we believe. Such beliefs call forth our strongest emotions, and frequently direct our actions. And only so far as objects and events are reflected in our belief do they influence our action.

The variety of the effects of belief arises, not from different kinds or sources of it, and not altogether from different degrees of confidence, but chiefly from variety of its object-matter. When we believe, we submit ourselves to be influenced by the object-matter of our belief. But our submission is voluntary: and each act which springs from faith is a fresh and free submission. For we may refuse, if we will, to act according to our convictions. But such refusal always tends to weaken and destroy the conviction trampled under foot.

A person is frequently introduced as the object of our belief. When we say, I believe him, we mean that our assurance arises from, and rests upon, the word and character of a speaker. In John 4:21; John 14:11; Acts 27:25; Acts 8:12, we have both the personal object and the object-matter of faith.

Justifying faith is “belief of Jesus Christ:” Romans 3:22; Galatians 2:16. This can only mean belief of the word of Christ, a mental rest reposing on His promise of life eternal for all who believe. In 2 Thessalonians 2:13, we have “belief of the truth;” this last being the object-matter of saving faith. In Romans 4:5; Romans 4:24, we have one who “believes on Him that justifies the ungodly,” and “on Him that raised Jesus.” Abraham’s faith was an assurance, resting on the power of God, that He will fulfil, in spite of natural impossibility, His promise of a numerous posterity.

In the O.T., e.g. Psalms 13:5; Psalms 32:10, we very often find “trust in God,” and much less often, e.g. Numbers 14:11; Deuteronomy 1:32, the phrase “believe in Him.” In the N.T., we have very often the words faith and believe, with God and Christ as their personal object; and more seldom “trust in Him.” The difference is significant. Trust is a confident expectation resting on a man’s character, but not necessarily on a definite promise. Consequently, all saving belief in God is trust: for it is a reliance upon His character that He will fulfil His words. But it is often more than trust: it is a definite assurance resting upon, and corresponding with, a definite promise of God. To ancient Israel, God revealed Himself; and upon His revealed character His people rested their hopes of deliverance and prosperity. In our happier days, God has spoken in plain words His purposes of mercy for us; and upon His very words we lean and expect their exact fulfilment.

To denote a belief involving trust, the Hebrews used the phrase believe in, implying confident expectation touching the future conduct of the person believed in: so Genesis 15:6; Exodus 14:31; Exodus 19:9; Jeremiah 12:6; Micah 7:5; Proverbs 26:25; 1 Samuel 27:12; contrast Genesis 45:26; Proverbs 14:15. The phrase believe in ( πιστευειν εις) is a conspicuous feature of the Fourth Gospel, also 1 John 5:10; 1 John 5:13; but is rare elsewhere: Matthew 18:6; Acts 10:43; Acts 14:23; Acts 19:4; Romans 10:14; Galatians 2:16; Philippians 1:29; 1 Peter 1:8 : cp. Acts 20:21; Acts 24:24; Acts 26:18. This rarity of the phrase is obscured by the Revisers’ rendering of Mark 11:22; Acts 3:16; Romans 3:22; Romans 3:26; Galatians 2:16; Galatians 2:20; Galatians 3:22; Ephesians 3:12; Philippians 3:9; Colossians 2:12. But we have no intelligible and correct English rendering of the phrase there used. Another phrase ( πιστευειν εν) is found in Mark 1:15; John 3:15; cp. Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 1:13; 2 Timothy 3:15.

Since saving faith is reliance upon God’s known character, we may speak of implicit faith, viz. such estimate of His character as, apart from any particular promise, is prepared to accept with confidence and expectation whatever He says; and of explicit faith, viz. a definite assurance of the fulfilment of a definite promise. In the former sense, the phrase believe in Him is very common in the Fourth Gospel. But all faith in Christ has reference, direct or indirect, to His spoken word.

It is now evident that JUSTIFYING FAITH is an assurance, resting upon the word and character of God, that He now receives into His favour, according to His promise in Christ, us who here and now accept that promise. And we have seen that this faith has a close parallel in the faith by which Abraham accepted, and obtained fulfilment of, God’s promise to him of a numerous posterity through which blessing should come to all mankind. Under Romans 6:11, we shall find another exercise of faith, laying hold of other promises, and followed by still more wonderful results.

So far I have spoken of faith without reference to the Holy Spirit. In so doing, I have imitated Paul, who up to this point has not mentioned the work of the Spirit. We have studied faith merely as a mental process. For the spiritual source of our assurance of the favour of God, see notes under Romans 8:17.