Romans 4:21

Rom_4:20, Rom_4:21

He staggered not at the promise of God; οὐ διεκρίθη. The aorist passive is here used in a middle sense, he was not in strife with himself, i.e. he did not doubt; εἰς τὴν ἐπαγγελίαν in reference to the promise of God; τῇ ἀπιστίᾳ, the dative has a causal force, through unbelief. Want of faith in God did not cause him to doubt the divine promise, ἀλλὰ, but, i.e. on the contrary; ἐνεδυναμώθη, not middle, made himself strong, but passive, he was made strong; τῇ πίστει, either by, or as to faith. Giving glory to God; that is, the strength was manifested in his giving glory to God. To give glory to God, is to take him to be what he really is, almighty and faithful. It is to show by our conduct that we give him credit, (so to speak,) that he will and can do what he says. Therefore the apostle adds, καὶ πληροφορηθείς, and being fully persuaded; that is, he gave glory to God by being fully persuaded that what he had promised he was able also to perform. Quod addit, says Calvin, dedisse gloriam Deo, in eo notandum est, non posse Deo plus honoris deferri quam dum fide obsignamus ejus veritatem; sicuti rursus nulla ei gravior contumelia inuri potest quam dum respuitur oblata ab ipso gratia, vel ejus verbo derogatur auctoritas. Quare hoc in ejus cultu praecipuum est caput, promissiones ejus obedienter amplecti: vera religio a fide ineipit. It is therefore a very great error for men to suppose that to doubt is an evidence of humility. On the contrary, to doubt Gods promise, or his love, is to dishonor him, because it is to question his word. Multitudes refuse to accept his grace, because they do not regard themselves as worthy, as though their worthiness were the ground on which that grace is offered. The thing to be believed is, that God accepts the unworthy; that for Christs sake, he justifies the unjust. Many find it far harder to believe that God can love them, notwithstanding their sinfulness, than the hundred-years-old patriarch did to believe that he should be the father of many nations. Confidence in Gods word, a full persuasion that he can do what seems to us impossible, is as necessary in the one case as in the other. The sinner honors God, in trusting his grace as much as Abraham did in trusting his power.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

A description of true faith.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And being fully persuaded, &c.--that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. And being fully persuaded] πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfil his promise and his power enabled him to do it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. That what he had promised, etc. As all men acknowledge God’s power, Paul seems to say nothing very extraordinary of the faith of Abraham; but experience proves, that nothing is more uncommon, or more difficult, than to ascribe to God’s power the honor which it deserves. There is in deed no obstacle, however small and insignificant, by which the flesh imagines the hand of God is restrained from working. Hence it is, that in the slightest trials, the promises of God slide away from us. When there is no contest, it is true, no one, as I have said, denies that God can do all things; but as soon as anything comes in the way to impede the course of God’s promise, we cast down God’s power from its eminence. Hence, that it may obtain from us its right and its honor, when a contest comes, we ought to determine thus, — That it is no less sufficient to overcome the obstacles of the world, than the strong rays of the sun are to dissipate the mists. We are indeed wont ever to excuse ourselves, that we derogate nothing from God’s power, whenever we hesitate respecting his promises, and we commonly say, “The thought, that God promises more in his word than he can perform, (which would be a falsehood and blasphemy against him,) is by no means the cause of our hesitation; but that it is the defect which we feel in ourselves.” But we do not sufficiently exalt the power of God, unless we think it to be greater than our weakness. Faith then ought not to regard our weakness, misery, and defects, but to fix wholly its attention on the power of God alone; for if it depends on our righteousness or worthiness, it can never ascend to the consideration of God’s power. And it is a proof of the unbelief, of which he had before spoken, when we mete the Lord’s power with our own measure. For faith does not think that God can do all things, while it leaves him sitting still, but when, on the contrary, it regards his power in continual exercise, and applies it, especially, to the accomplishment of his word: for the hand of God is ever ready to execute whatever he has declared by his mouth.

It seems strange to me, that Erasmus approved of the relative in the masculine gender; for though the sense is not changed, we may yet come nearer to the Greek words of Paul. The verb, I know, is passive; but the abruptness may be lessened by a little change.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

And therefore it was imputed to him for righteousness. Not because his faith was strong, and he had a full assurance of it, but because it was right, resting on the promise of God, and relying upon his power and faithfulness to perform it; for though the righteousness of faith is not imputed to any sort of believers, not to mere nominal ones, yet to all such as have true faith, though it may be but weak; for faith, as to nature, kind, and object, though not as to degree, is the same in all true believers, and the same righteousness is imputed to one as to another.

And therefore it was imputed to him for righteousness. Not because his faith was strong, and he had a full assurance of it, but because it was right, resting on the promise of God, and relying upon his power and faithfulness to perform it; for though the righteousness of faith is not imputed to any sort of believers, not to mere nominal ones, yet to all such as have true faith, though it may be but weak; for faith, as to nature, kind, and object, though not as to degree, is the same in all true believers, and the same righteousness is imputed to one as to another.

Romans 4:23

rom 4:23

rom 4:23

rom 4:23Now it was not written for his sake alone,.... This was not left on the sacred records, Gen 15:6,

that it was imputed to him; purely on his account, merely for his sake, as an encomium of his faith, and an honourable testimony to it, and for the encouragement of it; though this was doing him a very great honour, and was one design of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 And being fully persuaded that, what he had promised, he was able also to perform.

Ver. 21. Being fully persuaded] Gr. πληροφαρηθεις, being carried on with full sail, and going gallantly towards heaven.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And being fully persuaded - Thoroughly or entirely convinced; Luk 1:1; Rom 14:5; 2Ti 4:5, 2Ti 4:17.

He was able - Compare Gen 18:14. This was not the only time in which Abraham evinced this confidence. His faith was equally implicit and strong when he was commanded to sacrifice his promised son; Heb 11:19.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He looked upon God as one that was perfectly able to do whatever he had promised, and as one that was most faithful, and sure never to fail in the performance; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. “Truly being fully assured that God is able to perform that which he has promised.” Of course the whole plan of salvation must be ratified by the incarnation of Christ, and this covenant sealed by His precious blood, without which the scheme of redemption must collapse forever.

Consequently the grand salient fact in the Abrahamic covenant is the Messianic incarnation and the progenitorship of Christ in his family. At this point all natural possibilities take their everlasting flight, permanently superseded by the supernatural, in view of the physical impossibilities of natural posterity, arising from the fact that both Abraham and Sarah had long passed the age of fertility. This fact clearly illustrates the supernaturalism indispensable to all genuine saving faith; as none but the children of Abraham have part in the covenant of redemption. Hence it is only the faith supernaturally inspired by the Holy Ghost that can make you a son of Abraham and an heir of the promised redemption. That is the reason why true faith has always been a scarce article in this wicked world.

“Moreover then the Son of man having come, shall he find faith on the earth?” (Luk 18:8).

The answer is in the negative. The faithful people having been taken up in the rapture, when the Lord comes in His awful pre-millennial judgments on a wicked world and fallen church, He will not find true faith in all the earth. This is the grand salient point in the plan of salvation, faith being the great fundamental grace underlying the superstructure and appropriating the benefits of the redemptive scheme involved in the Abrahamic covenant. Oh, how Satan counterfeits human faith, eliminating the supernatural and leaving it a loathsome old corpse (Jas 2:26). Unless the Holy Ghost inspire in the soul this super natural faith such as Abraham had, you never can be one of his children, a participant of the redemption in Christ (Gal 3:29). Without this inspired supernatural faith you will always be “staggering” at the promises of God. Now, remember that, if you would be saved, you must walk in the steps of Abraham (5:12), who not only “staggered not at the promises of God through unbelief, but was filled up with dynamite through faith.” The peculiarity of natural faith, which is Satan’s counterfeit, is its destitution of the dynamite which the Holy Ghost alone can give, constituting the supernatural in justifying and sanctifying faith. Here we read that Abraham not only believed the promises of God which contradicted the laws of nature relative to the incarnation, but being so inundated with the dynamite of supernatural faith, he actually leaped for joy, giving glory to God. Hence, if you would be a son of Abraham, you must have that supernatural faith which so fills you up with spiritual dynamite that you not only triumph over all unbelief, but laugh at impossibilities and give glory to God, counting His promises already done without any visible manifestations of the fact, as Abraham without the shadow of a doubt leaped for joy in anticipation of His Omnipotent Son, the world’s Redeemer, two thousand years before the angels sang their gaudeamus over the manger of Bethlehem.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

and being fully assured that what he had promised, he was able also to perform . [This paragraph explains the clause in verse 18, which sets forth how Abraham "in hope believed against hope." God promised Abraham a son, and though nature told him that it was now impossible for him to have a son, by reason of his own age, and the age of his wife, yet Abraham believed that (the promise of) God was more potent than (the laws of) nature, and in this belief he waxed strong, and glorified God above nature, being fully assured that God was able to perform all that he promised.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21. Being fully persuaded. He was certain that God not only could, but would do what he promised.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

21. πληροφορηθεὶς. Cf. Heb 10:22; see Lightfoot, Col 4:12; Kennedy, Sources, p. 119. = persuaded, convinced. “Almost exclusively Biblical and Ecclesiastical,” Lft, l.c[123] Ecc 8:11 only in Sept. “A word esp. common among the Stoics,” S. H.—on what authority? One instance is quoted by Nägeli (p. 63) from the Papyri (2nd cent. A.D.).

[123] l.c. locus citatus

ὅ ἐπήγγελται, mid.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21.] πληρ., see ch. 14:5, being fully persuaded.

ἐπήγγελται is not passive (nor ὅ nom.), but middle, and ‘God’ the subject; that, what He has promised, He is able also to perform.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. πληροφορηθείς: πληροφορία = ‘full assurance,’ ‘firm conviction,’ 1Th 1:5; Col 2:2; a word especially common amongst the Stoics. Hence πληροφορεῖσθαι, as used of persons, = ‘to be fully assured or convinced,’ as here, ch. 14:5; Col 4:12. As used of things the meaning is more doubtful: cf. 2Ti 4:5, 2Ti 4:17 and Luk 1:1, where some take it as = ‘fully or satisfactorily proved,’ others as = ‘accomplished’ (so Lat.-Vet. Vulg. RV. text Lft. On Revision, p. 142): see note ad loc.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Being fully persuaded [πληροφορηθεις] . Rev., more accurately, fully assured. See on most surely believed, Luk 1:1. The primary idea is, being filled with a thought or conviction.

Able [δυνατος] . The sense is stronger : mighty; compare Luk 1:49; Luk 24:19; Act 18:24; 2Co 10:4; Rev 6:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 21, 22. “Being fully convinced that, what He has promised, he is able also to perform. Wherefore also righteousness was imputed to him.”—Πληροφορεῖν, to fill a vessel to the brim; this word used in the passive applies to a man filled with a conviction which leaves no place in his heart for the least doubt. It is the opposite of the διακρίνεσθαι, to be inwardly divided, of Rom 4:20. If the relation between the two participles: giving glory and being convinced, is as we have said, we should probably omit the καί, and, which begins this verse in the Alex. and Byz., and prefer the Greco-Latin reading which rejects it.

As to the καί, also, before ποιῆσαι, to do, it well expresses the inseparable relation which the moral perfection of God establishes between His saying and His doing. If His power were not equal to the height of His promise, He would not promise.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.