Exegetical and Hermeneutical Commentary of Romans 4:17
(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
17. as it is written ] Gen 17:5, when the name Abraham was given. Cp. the remarkable phrase of Gal 3:8, where Scripture is, as it were, identified with its Inspirer, and the words of Genesis are distinctly claimed as a prophecy of the Gospel. It is a shallow criticism that objects that Moses probably had no such design. Whether so or not, the Apostle, like his brethren (1Pe 1:11) and his Lord (Mat 22:43), claims that behind the knowledge, thought, and words of the prophets, lies everywhere the thought and purpose of Him “who spake by them.” And if indeed Jesus is the Eternal Son, is such a preparation for Him out of proportion? The quotation here is lit. from LXX.
before him, &c.] More lit. in the presence (i.e. in the judgment) of the God whom he believed. The clause is connected with “who is the father of us all.” Q. d., “little as man may see in Abraham the forefather of believing Greeks and Scythians, God both ordained and acts upon such fatherhood.”
quickeneth ] i.e. (as always in Bible-English) maketh alive. This noble description of Omnipotence has immediate reference to the miracle of the birth of Isaac in the childless old age of Abraham and Sarah (see Rom 4:19, and cp. Heb 11:11-12).
calleth ] i.e., practically, treats as being. Cp. the quotation at Rom 9:25 for a similar use of the verb. The Almighty addresses (i.e. deals with) non-existent things, and even things which from man’s point of view cannot exist (e.g. a son of one who was “as good as dead”), as if existing, because soon to exist according to His purpose.
Fuente: The Cambridge Bible for Schools and Colleges
As it is written – Gen 17:5.
I have made thee – The word used here 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 the apostle. The quotation is taken literally from the Septuagint. The argument of the apostle 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, he had, in his mind or purpose, constituted him the father of many nations; and so certain was the fulfillment of the divine purposes, that he spoke of it as already accomplished.
Of many nations – The apostle evidently understands this promise as referring, not to his natural descendants only, but to the great multitude who should believe as he did.
Before him – In his view, or sight; that is, God regarded him as such a father.
Whom he believed – Whose promise he believed; or in whom he trusted.
Who quickeneth the dead – Who gives life to the dead, Eph 2:1, Eph 2:5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfillment of the prophecy when it was given, arising from the age of Abraham and Sarah, Rom 4:19. 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 ( 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 this promise, and its fulfillment, were such as strongly to remind us that God has power to give life to the dead.
And calleth … – That is, those things which he foretels and promises are so certain, that he may speak of them as already in existence. Thus, in relation to Abraham, God, instead of simply promising that he would make him the father of many nations, speaks of it as already done, I have made thee, etc. In his own mind, or purpose, he had so constituted him, and it was so certain that it would take place, that he might speak of it as already done.
Fuente: Albert Barnes’ Notes on the Bible
Rom 4:17-18
As it is written, I have made thee a father of many nations.
Gods promise to Abraham
I. Its grandeur and importance.
1. A spiritual seed.
2. A worldwide blessing.
II. The power by which it must be accomplished.
1. Almighty.
2. Life-giving.
3. Creative.
III. The means by which that power is enjoyed–faith. (J. Lyth, D. D.)
God, who calleth those thugs which be not as though they were.—
The Divine conception of uncreated things
Those philosophers of old who held that man pre-existed before his birth into this world had just one element of truth in their doctrine. Man–body, soul, and spirit–pre-existed eternally in the mind and will of God, and as such was an object of Divine contemplation and compassion. Grand architectural fabrics pre-exist long before the ground is cleared, the materials are collected or prepared–yes, long before the plans are drawn. They pre-exist in the mind of the architect and in the will of the constructor. Many things, however, exist in the mind and will of man which, through his inability or caprice, fail to have any formal or substantial being whatever. Consequently it behoves us not to speak too confidently upon the execution and realisation of our conceptions. But with God, who is of infinite power and who changes not, the things in His mind and will are as sure and certain as if they were already ushered into life and activity (cf. Heb 11:3)
. (C. Neil, M. A.)
Who against hope believed in hope.—
Abrahams faith
I. Its basis the absolute promise of God.
II. Its measure.
1. Strong against hope.
2. Unwavering.
3. Confident.
III. Its issue.
1. Gods glory.
2. His own salvation. (J. Lyth, D. D.)
Undeterred by difficulties
Men differ among themselves. They differ as plainly in their relation to God. The differences appear in their lives. Blorn or Thorfinn will make a longer voyage than Eric, because they are bolder men. But Blorn will push his ship further south than Thorfinn if he has a stronger wind and a better chart. We need not fear our work, nor turn aside from our duty. The hungry multitude need not depart though we have but five loaves, if we are bidden to give them to eat. We might well attempt larger things. Few men have made proof of their ability. Life need not be spent in the valleys. Our way need not be shut in by hills. The promise is distinct, rational, effective. Dare anything which is duty. Believe in yourself because God believes in you, and accept the honour of high service. Leibnitz said that all difficult things are easy, and all easy things are difficult. If the hard thing drives us to God it becomes easy in the act. Farragut repeated Lord Collingwoods saying, that we are not to be afraid of doing too much. The weight of the universe presses on the shoulders of every man to hold him to his task. The only path of escape known in all the world of God is performance. You must do your work before you shall be released. How all things hold us up to God, and every thought of greatness puts us under bonds to trust and receive! Westminster Abbey holds no nobler dust than his who faced the darkness and desperation of Africa, and single-handed forced his way through its deadly gloom, and earned a place among Englands kings. Is there anything to stir the ambition, to nerve the arm, to empower the life, like the summons of our God, who throws the impossible at our feet and bids us take it up, and about His demands binds the cords of His promises? (A. McKenzie.)
Who, against hope, believed in hope
Where hope has a great object in view, there will always be fear. If not fear, there will always, however, be that sort of timorous fluctuation which distinguishes hope from assurance. It is thus in worldly affairs. When a great good is expected, but not yet possessed, there will always be an apprehension of losing it. It is thus, too, with every good man who views the Christian dispensation as he ought. When he contemplates the scheme of mans redemption in all its vastness–the wonderful means employed, and the immensity of the views it opens–he recoils at his own insignificance; and thinks it against hope to believe that such a creature as he feels himself can ever be the object of such Divine beneficence. On the other hand, when he considers the love of God to man in his creation, which could have no end but mans happiness–when he considers that the very act of his creation is an assurance of Gods future protection–when he reflects on the numerous promises of the gospel, of the truth of which he is clearly convinced by abundant evidence–his diffidence vanishes, and he cannot help, in the language of the text, against hope, believing in hope. (John Gilpin, M. A.)
Abrahams faith
I. Its ground. The promise of God.
1. The general promise (Gen 15:1), that God would take him into His protection and abundantly reward his obedience. The like promise is made to all the faithful (Psa 84:11).
2. The particular promise. When God had told Abraham that He would be his shield, etc., he replied, Lord, what wilt Thou give me, seeing I go childless; and again, Behold, Thou hast given me no seed: and, lo, one born in my house is mine heir (Gen 15:2-3). These words of Abraham imply some weakness of faith, though they also may be a revival of an old promise (Gen 12:3). And they say in effect, Lord, how can I take comfort in the promised reward, since I do not seek the fulfilling of Thy promise touching my seed? But now mark the Lords reply (Rom 4:4); and then God led him forth (Rom 4:5)–ocular demonstration leaveth a stronger impression upon the mind–upon this Abraham believed in the Lord, and He counted it to him for righteousness (Rom 4:6). He was a believer before, but now he commenceth a strong believer: He believed in hope against hope, etc.
I. Its excellency.
1. He believed in hope against hope. Spiritual hope can take place when natural hope faileth. Most mens faith is borne up by outward probabilities; they can trust God no further than they can see Him; but true faith dependeth upon Him when His way is in the dark, as Paul could give assurance when all hope was taken away (Act 27:20-22). I prove this–
(1) From the genius and nature of faith. There must be some difficulty in the thing to be believed or else it is not an object of faith (chap. 8:24).
(2) From the warrant of faith, which is the Word of God. We must believe God upon His bare word, though we know not what time or way He will take, or by what means the thing promised will be accomplished. In things future and invisible we believe against sense; in things incredible we believe against reason (Heb 11:1). It must not be, saith sense; it cannot be, saith natural reason; it both can and will be, saith faith.
(3) From the object of faith, God all-sufficient. We must gauge neither His goodness nor power by our measure. Not His goodness (Isa 55:8-9; Hos 11:9); nor His power (Zec 8:6).
2. He considered not the difficulties (Rom 4:19). Here we learn that we must not oppose natural impediments to the power and truth of God. Note–
(1) How we are or not to consider difficulties.
(a) In some sense it is our duty to consider them, that we may not go about the most serious work hand over head. Christ bids us sit down and count the charges (Luk 14:28). The saints are wont to put hard cases to themselves (Psa 3:6; Psa 23:4).
(b) Therefore the ends must be observed. We must consider them to weaken our security, but not to weaken our confidence in the promise. The difficulties of salvation must be sufficiently understood, otherwise we think to do the work of an age in a breath (Luk 8:24; Jos 24:19); for it is not so easy a matter as you take it to be.
(c) Difficulties must be thought on to quicken faith, not to weaken it. If they be pleaded against the promise they weaken faith; if they be pleaded to drive us to the promise they quicken faith.
(2) The inconveniences of this sinful considering the difficulties in all the parts of faith.
(a) As to assent. If you will not credit it unless the thing be evident in itself, you do not believe Christ but your own reason; and instead of being thankful for the revelation you quarrel with tits truth, because it is in some things above your capacity. You should be satisfied with the bare word of God, and captivate your understandings to the obedience of it.
(b) As to consent and acceptance. There are many things may be objected against entering into covenant with Christ. First, our great unworthiness. This is one reason why the instance of Abraham is proposed as a pattern of faith to the Gentiles. As Abraham considered not his natural incapacity to have children, so they not their unworthiness to be adopted into Gods covenant. If you be such a sinner, the more need of a saviour. You would laugh at him that would argue I am too cold to go to the fire, too sick to send for the physician, too poor to take alms, too filthy to go to the water to be washed. Celsus objected against Christianity that it was a sanctuary for men of a licentious life. Origen answered him that it was not a sanctuary to shelter them only, but an hospital to cure them. Secondly, the fickleness of the heart. You are afraid to bind yourselves to God. The truth is this consent implieth a delivery over of yourselves to Christ, and you must consider difficulties so as to fortify your resolution (Mat 16:24; Mat 20:22). And not to consider is to discourage your consent.
(c) For affiance. There seemeth to be an impossibility to sense and reason from first to last. If the difficulties of salvation were sufficiently understood, we should see it is the mere grace and power of God that carrieth it on in despite of men and devils (Eph 1:19). As for instance, the reconciling of a guilty soul to God (Eph 2:3); the changing of an obstinate heart (Jer 17:9); and the giving us an holy nature and life (Job 14:4); or to quicken us that were dead in trespasses and sins (Eph 2:1); to strengthen a feeble and weak creature (2Co 3:5).
3. He staggered not at the promise through unbelief. This may refer to three acts or parts of faith:
(1) Assent. If we have the word and promise of God we should believe anything as surely as if we had the greatest evidence in the world. Thus some of the disciples doubted of the truth of Christs resurrection (Mat 28:17; Luk 24:21). This argueth a weak faith; but faith is strong as it overcomes our speculative doubts, and settles our souls in the truth (Act 2:36).
(2) Consent. When the consent is weak and wavering faith is weak (Heb 10:23). But such a confirmed resolution as leaveth no room for wavering argueth a strong faith (Act 21:13).
(3) Dependence and trust (Jam 1:6-8).
4. He was fully persuaded that what God had promised He was fully able also to perform. A strong, steady, and full persuasion of the power of God argueth a great faith.
(1) There is no doubt of His will when we have His promise; but the ability of the promiser is that which is usually questioned. Unbelief stumbleth at His can (Psa 78:19; Luk 1:34; 2Ki 7:2). Nay; and the children of God themselves. Sarah was rebuked when she laughed (Gen 18:12-14).
(2) Gods power and all-sufficiency is to the saints the great support of faith in their greatest extremities. They are relieved by fixing their eye on Gods almightiness; as Abraham here. So Heb 11:19; so for perseverance (Jud 1:24); and for the resurrection (Php 3:21). In matters conditionally promised we must magnify His power, and refer the event to His will (Mat 8:2).
(3) There are two things to enlarge our thoughts and apprehensions about the power of God (verse 17). We have to do with a God who can say to the dead, Live. He that can quicken the dead can quicken those that are dead in trespasses and sins.
III. Its fruit and effect–an exact and constant obedience. In Isa 41:2 the righteous man is supposed to be Abraham, often designed by that character; and he was called to his foot, to go to and fro at Gods command, as the centurion said (Mat 8:9). There are two great instances of Abrahams obedience:
1. His self-denial in leaving his country (Heb 11:8). Such a total resignation there must be of ourselves to the will of God.
2. Another trial was Heb 11:17-18. Because God would make Abraham an example of faith to all future generations, therefore He puts him to this trial, to see whether he loved his Isaac more than God. (T. Manton, D. D.)
Hope built on faith
I. Our salvation appears impossible to human expectation and can only be hoped for on the ground of faith. After the Saviour had laid before His disciples that cherished riches were a hindrance to religion, they exclaimed, Who then can be saved? There are many other aspects of godliness which suggest the same doubt, and to which the same gracious answer applies, The things which are impossible with men are possible with God. The law of self-preservation in human nature would suggest the desirability of being saved, but the same law has no remedy to offer. Man is naturally hopeful, but within his own breast there are no grounds of salvation. God is just; man is guilty. To remove sin from the book of remembrance above and the book of conscience below, suggests insuperable difficulties to mans reason. The good hope through grace comes of faith. We have the Word of God for our foundation; on that we build our faith, and of faith springs our hope.
II. The extension of the kingdom of the messiah and the salvation of the world, is an expectation which rests, not on human probabilities, but on faith in Gods promise. There is no prayer more frequent than–Thy kingdom come. The whole heart of the Church is bound up in an intense desire to see mankind under its roof. But make a map of the world, and paint Christian countries white, and all the others black. You will see that the labours of eighteen centuries have only touched the fringe of the garment. The human aspect of the matter is discouraging, and we are ready to ask, Who hath believed our report? and to whom is the arm of the Lord revealed? The day of universal judgment is delayed to allow time for the spread of the gospel. We believe that the earth will be covered with a knowledge of the Lord; that the Saviour will see of the travail of His soul and be satisfied; then the heathen will be His inheritance, and the uttermost parts of the earth His possession. This is the hope of faith. (Weekly Baptist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. As it is written, I have made thee a father] That Abraham’s being a father of many nations has relation to the covenant of God made with him, may be seen, Ge 17:4, Ge 17:5 : 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, i.e. he was constituted the head of many nations, the Gentile world, by virtue of the covenant, which God made then with him.
God, who quickeneth the dead, c.] 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 gave 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Before him whom he believed; i.e. in the sight or esteem of God. He was not the
father of many nations by carnal generation in the sight of men, but by spiritual cognation in the sight of God. Or, as it may be read, like unto God, after his example; and then the meaning is, that God so honoured Abrahams faith, that he made him a father, in some respects like himself. As God is a universal Father, not of one, but of all nations, so was Abraham. Again, as God is their spiritual Father, not by carnal generation, so was Abraham also.
Even God, who quickeneth the dead, and calleth those things which be not as though they were; i.e. Abraham believed in him as omnipotent. His omnipotency is described by two great effects of it. The one in making that to have a being again, which had ceased to be, as in the resurrection. The other, in causing that to be which never was; or to make all things of nothing, as in the creation: he expresseth this by calling things, to intimate the great facility of this work to God: he only spoke, and it was done; he commanded, and all was created. And as Abraham thus generally believed the power of God, so it is likely he made a particular application of it to his own state at present; as he believed that God could raise the dead, so, that he could raise him seed out of his own dead body, and Sarahs dead womb. And as he believed that God could create things out of nothing, so, that he could give him seed that had none; yea, and make the Gentiles a people that were not a people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. As it is written, &c.(Ge 17:5). This is quoted tojustify his calling Abraham the “father of us all,” and isto be viewed as a parenthesis.
beforethat is, “inthe reckoning of.”
him whom he believedthatis, “Thus Abraham, in the reckoning of Him whom he believed, isthe father of us all, in order that all may be assured, that doing ashe did, they shall be treated as he was.”
even God, quickeneth thedeadThe nature and greatness of that faith of Abraham which weare to copy is here strikingly described. What he was required tobelieve being above nature, his faith had to fasten upon God’s powerto surmount physical incapacity, and call into being what did notthen exist. But God having made the promise, Abraham believed Him inspite of those obstacles. This is still further illustrated in whatfollows.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As it is written I have made thee a father of many nations,…. The passage referred to, is in Ge 17:4; which proves him to be a father not of the Jews only, since they cannot be called “many nations”, but of the Gentiles also; and which must be understood in a spiritual sense, for Abraham was the father of them,
before him whom he believed, [even] God; that is, he was so, either in the sight of God, who sees not as man sees; in his account, he was the father of many nations, long before he really in fact was; or “over against” or “like unto him”, as the word may signify: as God was the Father of many nations, so was Abraham, though not in such a sense as he is; and as God is the Father of us all that believe, so was Abraham; there is some little likeness and resemblance in this between them, though not sameness. The object of his faith is described as he,
who quickeneth the dead: meaning either the dead body of Abraham and Sarah’s womb; or Isaac, who was given up for dead; or the Gentiles, who were dead in trespasses and sins; or rather the dead bodies of men at the last day, a work which none but the almighty God can effect; the consideration of which is sufficient to engage faith in the promises of God, and a dependence on him for the fulfilment or them: and who stands further described as he, who
calleth those things which be not, as though they were; so he called Abraham the father of many nations, when he was not in fact, as if he really was; and the Gentiles his seed and offspring, before they were; and when he comes effectually to call them by his grace, they are represented as “things which are not”, whom he called, “to bring to nought things that are”, 1Co 1:28; they were not his people, nor his children, and he called them so, and by his grace made them so, and made them appear to be so; for as in creation so in regeneration, God calls and brings that into being which before was not: and the phrase seems to be an allusion to the creation of all things out of nothing; and it is a Rabbinical one, for so the Jews speaking of the creation say s
“Nya la arwq, “he calls to that which is not”, and it is excluded; (i.e. all things are excluded out of it, as a chicken out of an egg;) and to that which is, and it is established, and to the world, and it is stretched out.”
s R. Solomon ben Gabirol in Cether Malcuth apud L. Capell. in loc.
Fuente: John Gill’s Exposition of the Entire Bible
A father of many nations ( ). Quotation from Ge 17:5. Only true in the sense of spiritual children as already explained, father of believers in God.
Before him whom he believed even God ( ). Incorporation of antecedent into the relative clause and attraction of the relative into . See Mr 11:2 for , “right in front of.”
Calleth the things that are not as though they were ( ). “Summons the non-existing as existing.” Abraham’s body was old and decrepit. God rejuvenated him and Sarah (Heb 11:19).
Fuente: Robertson’s Word Pictures in the New Testament
A father of many nations. See Gen 17:5. Originally his name was Abram, exalted father; afterward Abraham, father of a multitude.
Have I made [] . Appointed or constituted. For a similar sense see Mt 24:51; Joh 14:16, and note; Act 13:47; 1Ti 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son.
Who quickeneth the dead. This attribute of God is selected with special reference to the circumstances of Abraham as described in vers. 18, 21. As a formal attribute of God it occurs 1Sa 2:6; Joh 5:21; 2Co 1:9; 1Ti 6:13.
Calleth [] . The verb is used in the following senses :
1 To give a name, with onoma name, Mt 1:21, 22, 25; Luk 1:13, 31; without onoma Luk 1:59, 60. To salute by a name, Mt 23:9; Mt 22:43, 45.
Rom 4:2Passive. To bear a name or title among men, Luk 1:35; Luk 22:25; 1Co 14:9. To be acknowledged or to pass as, Mt 5:9, 19; Jas 2:23.
Rom 4:3To invite, Mt 22:3, 9; Joh 2:2; 1Co 10:27. To summon, Mt 4:21; Act 4:18; Act 24:2. To call out from, Mt 2:15; Heb 11:8; 1Pe 2:9.
Rom 4:4To appoint. Select for an office, Gal 1:15; Heb 5:4; to salvation, Rom 9:11; Rom 8:30.
Rom 4:5Of God ‘s creative decree. To call forth from nothing, Isa 41:4; 2Ki 8:1.
In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God ‘s disposing decree. He disposes of things that are not as though existing. 31 The simplest explanation appears to be to give kalein the sense of nameth, speaketh of. Compare ch. 9 7; Act 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham ‘s seed.
Fuente: Vincent’s Word Studies in the New Testament
1) “(As it is written,” (kathos gegraptai) “Just as it has been written or recorded;” this lends credence, credibility or trustworthiness to the Old Testament writing, shows Paul believed them to be inspired, 2Ti 3:16-17.
2) I have made thee a father of many nations),” (hoti patera pollon ethnon tetheika se), “that I have appointed thee (as) or (to be) a father of many nations;” This was recorded, Gen 12:1-3; Gen 17:5. He was not only the physical-nature father (progenitor) of many nations but also the Spiritual, righteous father in example of being made righteous by faith, Gal 3:8; Gen 15:6.
3) “Before him whom he believed,” (Katenanti ou episteusen) “Before whom he believed;” This him who preached the gospel to Abraham and before whom he believed was God! Read it again and again, Gal 3:8; Rom 4:3; Gen 15:6.
4) “Even God, who quickeneth the dead,” (theou tou zoopoiountos tous nekrous), “Even before God, the one who quickens the dead (bodies),” or makes alive from physical death, Rom 8:11. As surely as God quickens the dead bodies from the grave by his Spirit he quickened Abraham from death in his sins, Eph 2:1; Eph 2:5.
5) “And calleth those things that be not as though they were,” (kai kalountos ta me onta hos onta) “And calling things not (yet) existing as though they already existed; Abraham and Sarah were beyond normal and expectant age of bearing children, yet when they considered they could not bear children, they did. Vitality of child bearing was restored to Abraham and Sarah when they were as good as dead and God spoke of things that were not as if they were. He also did this thru Isaiah regarding the Sacrifice of Jesus Christ, Gen 17:5; Gen 17:15-21; Gen 18:11; Heb 11:11-12.
Fuente: Garner-Howes Baptist Commentary
17. Whom he believed, who quickens the dead, etc. In this circuitous form is expressed the very substance of Abraham’s faith, that by his example an opening might be made for the Gentiles. He had indeed to attain, in a wonderful way, the promise which he had heard from the Lord’s mouth, since there was then no token of it. A seed was promised to him as though he was in vigor and strength; but he was as it were dead. It was hence necessary for him to raise up his thoughts to the power of God, by which the dead are quickened. It was therefore not strange that the Gentiles, who were barren and dead, should be introduced into the same society. He then who denies them to be capable of grace, does wrong to Abraham, whose faith was sustained by this thought, — that it matters not whether he was dead or not who is called by the Lord; to whom it is an easy thing, even by a word, to raise the dead through his own power.
We have here also a type and a pattern of the call of us all, by which our beginning is set before our eyes, not as to our first birth, but as to the hope of future life, — that when we are called by the Lord we emerge from nothing; for whatever we may seem to be we have not, no, not a spark of anything good, which can render us fit for the kingdom of God. That we may indeed on the other hand be in a suitable state to hear the call of God, we must be altogether dead in ourselves. The character of the divine calling is, that they who are dead are raised by the Lord, that they who are nothing begin to be something through his power. The word call ought not to be confined to preaching, but it is to be taken, according to the usage of Scripture, for raising up; and it is intended to set forth more fully the power of God, who raises up, as it were by a nod only, whom he wills. (143)
(143) The idea of commanding to existence, or of effecting, is given by many Commentators to the word καλοῦντος; but this seems not necessary. The simple notion of calling, naming, regarding, or representing, is more consistent with the passage, and with the construction of the sentence: and the various modes of rendering it, which critics have proposed, have arisen from not taking the word in its most obvious meaning. “The literal version is, and who calls things not existing as existing,” — και καλοῦντος τὰ μὴ ὄντα ὡς ὄντα. The reference is evidently to the declaration, “I have made thee the father of many nations.” This had then no real existence; but God represents it as having an existence already. Far-fetched meanings are sometimes adopted, when the plainest and the most obvious is passed by. — Ed.
Fuente: Calvin’s Complete Commentary
(17) Before him.Rather, in the presence of. These words are to be connected closely with those which precede the parenthesis: Who stands as the father of us all in the presence of that God in whom he believed. Abraham is regarded as (so to speak) confronting the Almighty, as he had done when the promise was first given to him.
Who quickeneth.Who gives life to that which is dead, and issues His fiat to that which is not as though it were. The words have reference, in the first instance, to the dealings of God with Abraham, described in the verses that follow(1) to the overruling of the laws of nature indicated in Rom. 4:19; (2) to the declaration, So shall thy seed be. There is, however, also an undercurrent of reference to the calling of the Gentiles: I will call them My people which were not My people, and her beloved which was not beloved.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Jewish Race-Church was born by Miracle from Abraham’s Faith , Rom 4:17-22 .
It was a wonderful fact that not only Abraham’s spiritual seed, but even his bodily posterity, was born of his faith, and but for that faith had never existed.
In patriarchal times, as already remarked, great was a great paternity. To be a bountiful mother was the glory of a woman, (Gen 30:1😉 to be father of a family the power of a man. To be father of a tribe was power; to be father of a nation was greatness; to be father of many nations was the greatest of greatness. What higher honour did man then know than to be hailed by nations as their progenitor and founder, the head of their multitudinous pedigree, all springing and diverging in magnificent lines from his own body! Hence the details of birth were thought of in their true wonderfulness with reverence. (Note on Luk 1:37.)
The great promise had, then, been given to Abraham that he should be father of many nations. The stars of the firmament indicated their number and prefigured their glory. But a direful stoppage was in the way. The multitudinous streams of generations were dry at the fountain head. The birth of the future Church and its Messiah was naturally impossible. But Abraham was no mere naturalist. He believed in a God above nature, a God of holiness and truth; he held fast to the divine promise, and left to the divine will the question of the How. And so by divine miracle was Israel born: a miracle dimly shadowing the miracle of the generation of Israel’s Messiah, and the miracle of the regeneration through the Messiah. (Note Rom 9:8.)
Fuente: Whedon’s Commentary on the Old and New Testaments
17. Written Gen 17:5.
Quickeneth the dead The deadness of his own and Sarah’s body, the type and equal of a resurrection power.
As though they were God’s words, “I have made thee father of many nations,” concentrated the wonderful future into the present. It called things future as if they now were. As quickening the dead designates God’s omnipotence, so gathering things that are yet to be into a now designates God’s foreknowledge. Abraham, then, with a large-minded and high soaring faith, realized that it was a God, an Infinite Eternal, with whom he had to do.
As it is the base quality of unbelief to be earthward, materialistic, and grovelling, so it is the noble quality of faith to be high, large, heavenward, and Godward. By it man aspires and ascends, and the man and the race become susceptible of, and tending to, a heavenly elevation. And when that faith fastens upon the True and the Divine, the soul, individual and collective, mounts up toward all goodness and glory. And this shows how infidelity tends to wickedness, and true faith to excellence and goodness. Faith is a moral and holy ambition.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘(As it is written, ‘A father of many nations have I made you’) before him whom he believed, even God, who gives life to the dead, and calls the things that are not, as though they were.’
The Scriptural evidence is now given. ‘A father of many nations have I made you’. These words are found in Gen 17:5. They would be literally true of the descendants of his many sons as they mingled with other peoples to form tribes, and they would be spiritually true of all who experienced the worldwide blessing that would come from Abraham through his seed (Gen 12:3), a worldwide blessing which was a theme of the prophets (Isa 42:6; Isa 49:6; and often).
And all this would be ‘before God’, Who ‘gives life to the dead, and calls the things that are not as though they were’. This last especially has in mind the son who would be born to Sarah who was little short of a miracle. Out of what appeared to be a hopeless situation God produced life from a dead womb, a son who at the time appeared to be an impossibility, that is, was a ‘was not’ who became a ‘was’ because that is what God can do.
But in the context it is also true of the birth and growth of the church, the true Israel of God (Gal 6:16). That too is a miracle birth, brought about by the grace and power of God. For the reference to His ‘giving life to the dead’ must surely be seen as connecting with Rom 4:24 where it was most literally fulfilled in the resurrection of Jesus Christ, with the result that His people are ‘accounted as righteous’ (Rom 4:25). Whilst the things which ‘are not’, which became the things that ‘are’, surely has in mind the new people of God, who were brought into being through Him (Rom 4:25). ‘I will call them my people who were not my people’ (Rom 9:25).
Fuente: Commentary Series on the Bible by Peter Pett
God’s Promise to Abraham Described – Rom 4:17-22 tells us what God’s promise was to Abraham and how he believed against hope. Rom 4:23-25 will add that this promise was to us also, because we are his seed.
Rom 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Rom 4:17
Gen 17:5, “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 .”
Abraham became the father of all in the sense that he was the first man to replicate his faith into the lives of his offspring, producing a nation that God could call his children.
Rom 4:17 “who quickeneth the dead” Comments – God gives resurrection life to those who are dead in their sins (Eph 2:1).
Eph 2:1, “And you hath he quickened, who were dead in trespasses and sins;”
ASV, “who giveth life to the dead.”
Rom 4:17 “and calleth those things which be not as though they were” Comments – The Greek text literally reads, “who calls things which do not exist as existing.” In other words, God calls things into existence which do not yet existing. The best illustration of this is found in Gen 17:5, where God changed Abram’s name to Abraham.
Gen 17:5, “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.”
Illustrations:
1. The name “Abram” ( ) (H87) means, “high father” ( Strong). His new name “Abraham” ( ) (H85) means, “father of a multitude” ( Strong). Therefore, God called Abraham a father of a multitude when he had no child by his wife Sarah.
2. The Angel of the Lord declared that Gideon was a might man of valor before he ever fought in battle (Jdg 6:12).
Jdg 6:12, “And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.”
3. God created the heavens and the earth by His spoken Words of faith (Isa 48:13).
Isa 48:13, “Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.”
Rom 4:18 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.
Rom 4:18
Gen 15:5, “And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be .”
Rom 4:18 Comments Abraham was not the first righteous person in the Old Testament; however, he was the first man that procreated his faith in God’s promises to his descendents.
Rom 4:19 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:
Rom 4:19
Gen 17:1, “And when Abram was ninety years old and nine , the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.”
Rom 4:19 “neither yet the deadness of Sara’s womb” – Comments – We see that Sarah also had faith to conceive (Heb 11:11).
Heb 11:11, “Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.”
Rom 4:19 Comments – When Rom 4:19 says that Abraham “considered not,” we see him choosing to believe what God had told him rather than what his own body told him. The voice of the body is our feelings. The voice of the mind is our reason. The voice of our heart is the conscience. The will of man dwells in the soulish, or mental, realm. Thus, we see Abraham choosing by an act of his will, to listen to and obey his conscience rather than his feelings.
Rom 4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
Rom 4:20
Heb 10:38, “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.”
God receives glory when we believe His Word, not when we are sick and defeated.
We see in Rom 4:20 the two aspects of faith and confession. Everything that we will ever receive from the Lord will come by first believing in our hearts and second, by confessing with our mouths. Abraham’s faith was strong in his heart, and he gave God glory with his mouth by acknowledging God’s ability to fulfill His promise.
Rom 4:21 And being fully persuaded that, what he had promised, he was able also to perform.
Rom 4:22 Rom 4:22
Gen 15:6, “And he believed in the LORD; and he counted it to him for righteousness.”
Rom 4:16-22 Comments – Abraham’s Faith Perfected ( Jas 2:21-22 ) – Abraham had a promise from God that he would have a son by Sarai his wife. However, when we read the Scriptures in the book of Genesis where God gave Abraham this promise, we see that he did not immediately believe the promise from God (Gen 17:17-18).
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
Instead of agreeing with God’s promise, Abraham laughed and suggested that God use Ishmael to fulfill His promise. However, many years later, by the time God commanded Abraham to sacrifice his son, he was fully persuaded that God was able to use Isaac to make him a father of nations. We see Abraham’s faith when he told his son Isaac that God Himself was able to provide a sacrifice, because he knew that God would raise Isaac from the dead, if need be, in order to fulfill His promise (Gen 22:8).
Gen 22:8, “And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.”
Heb 11:17-19, “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
The best illustration of being fully persuaded is when Abraham believed that God would raise up Isaac from the dead in order to fulfill His promise. This is truly being fully persuaded and this is what Rom 4:21 is referring to.
What distinguished Abraham as a man of faith was not his somewhat initial weak reaction to the promises of God in Gen 17:17-18, but it was his daily obedience to God. Note a reference to Abraham’s daily obedience in Heb 11:8.
Heb 11:8, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed ; and he went out, not knowing whither he went.”
Abraham was righteous before God because he believed and obeyed God’s Words on a daily basis. A good illustration how God considers obedience as an act of righteousness is found in Genesis 19. Abraham had prayed for ten righteous people to deliver Sodom from destruction. The angels found only four people who hearkened to their words. These people were considered righteous in God’s eyes because they were obedient and left the city as they had been told to do by the angels.
Abraham’s ability to stagger not (Rom 4:20) and to be fully persuaded (Rom 4:21) came through time. As he was obedient to God, his faith in God’s promise began to take hold of his heart and grow, until he came to a place of conviction that circumstances no longer moved him. Abraham had to learn to be obedient to God when he did not understand the big picture. Rom 5:3-5 teaches us that tribulation produces patience, and patience produces experience, and experience hope. Abraham had to pass through these four phases of faith in order to develop strong faith that is no longer moved by circumstances.
Let us look at Abraham’s history of obedience to God. He had first been obedient to follow his father from Ur to Haran.
Gen 11:31, “And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.”
He was further obedient when he left Haran and went to a land that he did not know.
Gen 12:1, “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:”
He was further obedient for the next twenty-five years in this Promised Land, learning that God was his Shield and his Reward. Note:
Gen 15:1, “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
God called Himself Abraham’s shield and reward because Abraham had come to know Him as a God who protects him and as a God who prospers him. Note that Abraham was living in a land where people believed in many gods, where people believed that there was a god for every area of their lives. God was teaching Abraham that He was an All-sufficient God. This was why God said to Abraham in Gen 17:1, “I am the Almighty God; walk before me, and be thou perfect.” In other words, God was telling Abraham to be obedient. Abraham’s role in fulfilling this third promise was to be obedient, and to live a holy life. As Abraham did this, he began to know God as an Almighty God, a God who would be with him in every situation in life. As Abraham fulfilled his role, God fulfilled His divine role in Abraham’s life.
God would later test Abraham’s faith in Gen 22:1 to see if Abraham believed that God was Almighty.
Gen 22:1, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.”
God knew Abraham’s heart, but Abraham needed to learn what was in his heart. On Mount Moriah, Abraham’s heart was fully persuaded that God was able to raise Isaac from the dead in order to fulfill His promise:
Heb 11:19, “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
Abraham had to die to his own ways of reasoning out God’s plan. He had taken Eliezer of Damascus as his heir as a result of God’s first promise. Then, he had conceived Ishmael in an attempt to fulfill God’s second promise. Now, Abraham was going to have to learn to totally depend upon God’s plan and learn to follow it.
The first promise to Abraham was made to him at the age of 75, when he first entered the Promised Land.
Gen 12:7, “And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.”
This first promise was simple, that God would give this land to Abraham’s seed. So, Abraham took Eliezer of Damascus as his heir. However, the second promise was greater in magnitude and more specific.
Gen 15:4-5, “And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
This next promise said that God would give Abraham this land to Abraham’s biological child and that his seed would proliferate and multiply as the stars of heaven. So, Abraham has a son, Ishmael, by Hagar, his handmaid in order to fulfill this promise.
The third promise, which came twenty-five years after the first promise, was greater than the first and second promises. God said that Abraham would become a father of many nations through Sarah, his wife. Abraham had seen God be his Shield and protect him from the Canaanites. He had seen God as his Reward, by increasing his wealth (Gen 15:1). Now, Abraham was to learn that God was Almighty (Gen 17:1), that with God, all things are possible.
It was on Mount Moriah that Abraham truly died to himself, and learned to live unto God. In the same way, it was at Peniel that Jacob died to his own self and learned to totally depend upon God. After Mount Moriah, Abraham stopped making foolish decisions. There is not a fault to find in Abraham after his experience of sacrificing his son. When Abraham was making wrong decisions, he had the wisdom to build an altar at every place he pitched his tent. It was at these altars that he dealt with his sins and wrong decisions.
At Peniel, God called Jacob by the name Israel. Why would God give Jacob this name? Because Jacob must now learn to totally trust in God. His thigh was limp and his physical strength was gone. The only might that he will ever know the rest of his life will be the strength that he finds in trusting God. Jacob was about to meet his brother and for the first time in his life, he was facing a situation that he could not handle in his own strength and cunning. He has been able to get himself out of every other situation in his life, but this time, it was different. He was going to have to trust God or die, and Jacob knew this. His name was now Israel, a mighty one in God. Jacob would have to now find his strength in God, because he had no strength to fight in the flesh. Thus, his name showed him that he could look to God and prevail as a mighty one both with God and with man. After this night, the Scriptures never record a foolish decision that Jacob made. He began to learn how to totally rely upon the Lord as his father Abraham had learned.
After Mount Moriah and Peniel, we read no more of foolish decisions by Abraham and Jacob. We just see men broken to God’s will and humble before God’s mercy.
Obedience is the key, and total obedience is not learned quickly. I believe that it takes decades, as we see in the life of Abraham, to learn to be obedient to a God whom we know as Almighty. This is not learned over night.
Abraham had a word from God before he left Ur. When he reached Canaan, he received a promise from God. Do not mess with a man and his promise. Pharaoh tried to mess with this man’s promise and God judged him. King Abimelech tried to take Abraham’s promise, but God judged him.
Like Abraham, we may start the journey making some poor judgments, but God is greater than our errors.
We will first know God as our shield and our reward. He will protect us throughout our ministry. He will reward us. He will prosper our ministry. As we learn to be obedient, we will come to know our God as the Almighty in a way that we have never known Him before.
Do not mess with a man who has laid Isaac on the altar. I have heard Gen 17:17 taught as the laugh of faith.
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
I see very little faith in Abraham’s words in these verses. On the other hand, I have heard other preachers criticize Abraham for his lack of faith at these times in his life; yet, I do not see God criticizing his faith. Abraham was not fully persuaded at this point, but he did not fail God. Abraham simply continued being obedient and living holy until the faith grew in his heart. Every wrong decision that Abraham made brought him that much closer to the right decision. We call this the school of hard knocks. As a result, faith continued to grow in his heart. By Genesis 22, Abraham was fully persuaded and strong in faith that God was Almighty.
Watch out, lest you criticize a man learning to walk in his promise. He may look foolish at times. Do not look on the outward appearance. You either run with him, or get out of the way, but do not get in the way.
When I left Seminary and a Master’s degree, I was given a job driving a garbage truck while learning to pastor a Charismatic church. I was learning to walk in a promise from God. I will never forget riding on the back of these garbage trucks in my hometown, while the church members who had given money to send me to Seminary watched me in disbelief.
God does not measure a man by the size of his ministry, but by the size of his heart. When Jimmy Swaggart fell into sin, Alethia Fellowship Church was one of his partners, so this church was receiving his monthly ministry tapes during this period in his ministry. In a cassette tape immediately after his fall, he gave a testimony of how he told the Lord that he had failed. The Lord replied to him that he had not failed; rather the Lord had to get some things out of his life. [165] That word from God gave him the courage to go on in the midst of failure. You see, God was more pleased with Jimmy Swaggart living a godly life in fellowship with Him than preaching in great crusades while living in sin.
[165] Jimmy Swaggart, “Monthly Partner Cassette Tape,” (Baton Rouge, Louisiana: Jimmy Swaggart Ministries, February 1988), audiocassette.
Joyce Meyer said that if God measured our success by the way the world measured us, He would have called us “achievers” and not “believers”. [166] Abraham was justified by faith and not by his works. Our work is to believe, not to achieve.
[166] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Many of my church friends and relatives criticized me as a failure. But, I knew somehow that the walk of faith was obedience to the Word of God, and not a walk of pleasing man. I obviously did not spend much time with people who thought that I was nuts. Instead, I spent so much time in my bedroom studying my Bible that I looked dysfunctional. But how the Lord strengthened me. I will never forget, after riding the garbage truck during the day, and hiding in God’s Word in the night. One night, I laid down about 1:00 a.m. and the glory of God filled my room until 5:00 a.m. in the morning. It was during these most difficult times that the Lord strengthened me the most.
The Lord strengthened Abraham in the midst of his questions and errors. If you will just stay obedient, God will see His Word come to pass through you, as did Abraham learn to see God as Almighty.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Scriptural proof:
v. 17. (As it is written, I have made thee a father of many nations,) before Him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
v. 18. 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.
v. 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 Sarah’s womb;
v. 20. he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God,
v. 21. and being fully persuaded that what he had promised he was able also to perform.
v. 22. And therefore it was imputed to him for righteousness. That Abraham is the father of all believers is in agreement with Scripture, Gen 17:5. Not only according to the inspired exposition of Paul, but also according to the evident understanding of the original text, the passage referred to must be understood of spiritual posterity. Now, in the time of the New Testament, Abraham is set as the father of many nations, of all the believers, of whatever race or nationality they may be. Before God, who had appeared to him, and before whom Abraham stood as the father of many nations, he also believed; his entire life, lived before the omniscient eye of God, was a life of faith. And this God possessed such attributes as would enable Him to fulfill His promise. He quickens the dead, He makes them alive; He calls that which is not as though it were. The conversion of the many nations to be the spiritual children of Abraham was a true raising from the dead, Eph 2:4 ff. ; Col 2:13. And God calls that which does not exist as being, Isa 48:13; Isa 41:4; Eph 2:10; the conversion of the heathen is an act of the creative power of God. Thus Abraham, although without children, stood before God and was declared by God to be the father of many nations; and the God who quickens the dead and calls into being that which before did not exist will in due time awaken the heathen world, at present dead in trespasses and sins, to a new spiritual life and call the children of Abraham into being by His powerful, creative Word. And this was the content and object of Abraham’s faith: he believed the Lord, he trusted in His promises, also to the degree in which they were later fulfilled. This faith of Abraham is now described more exactly. He against hope believed in hope. So far as nature was concerned, his faith was contrary to hope; and pet it rested on hope, confidently believing that God could do in his case what nature could not. So he maintained his trust against all human hope and reasonable expectation, in order that he might become a father of many nations. That was the end and aim of God with reference to the faith of Abraham, in itself His work, that people of many nations should follow in the footsteps of Abraham and thereby become the children of Abraham. For the patriarch trusted firmly in the word of the Lord: So shall thy seed be, Gen 17:6; Gen 15:5. That is the characteristic of faith at all times, that against hope it believes in hope, that against nature and apparently against reason it relies simply upon the Word of the Lord. There follows a further statement concerning the faith of Abraham in its practical proof. He was not weak in faith and therefore did not consider, did not take note of, his own body, which was long past the age for the begetting of children, since he was now about one hundred years old; neither did he consider the barrenness of Sarah, now long past the age for bearing children, since she was ninety years old. These circumstances, these physical hindrances, Abraham did not consider, he did not permit them to have weight and to influence him, he did not fix his mind on the apparent difficulties of the case as it presented itself to him. See Gen 17:1-27. He put the thought of his own physical condition and that of his wife entirely aside, and did not let nature, reason, feeling, perception, affect and weaken his faith. Rather, on the contrary, he, so far as the promise of God was concerned, did not doubt through unbelief, though there was an inward conflict with doubt in his mind, Gen 17:17. But he became strong in faith with reference to the promise of God. Because, like all true believers, he directed his attention altogether and alone upon the promise of God and not upon reasonable understanding and explanation, therefore he was strengthened; he strengthened himself by the steadfast gaze of faith, thus also giving all glory to God. Unbelief robs God of His glory, but faith with its absolute, simple trust in the Word of God and in His almighty power thereby gives to the Lord the worshipful appreciation which is due to Him at all times That is the characteristic of saving faith even today. The believer trusts God and knows that He will, in spite of all lack of merit and worthiness on the sinner’s part, give him what He has promised him in and through Christ: righteousness, life, salvation; and this faith redounds to the praise and honor of God. Thus Abraham was fully persuaded, altogether assured, that God is able to do what He has promised. He knew that the truth of God bound Him to fulfill His promise, and that His power enabled Him to do it. And for that reason His believing was imputed unto him for righteousness; for that reason God was graciously pleased to place his faith to his account for righteousness. Faith was not the ground, but the condition of his justification, “just as now we believe, and are accepted as righteous, not on account of any merit in our faith, but simply on the ground of the righteousness of Christ, which is imputed to us when we believe” (Hodge).
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 4:17. As it is written, &c. That Abraham’s being the father of many nations, has relation to the covenant that God made with him, may be seen 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 or constituted thee, by virtue of my covenant with thee. Dr. Doddridge, instead of, before him whom he believed, even God, reads, like God whom he believed; for so he thinks the original word , may signify. The meaning of the last clause seems to be, “Who speaketh of things which do not yet exist as if they were actually existing; because he knows theywill exist in due time.” See Markland on Arnold’s Comment on Wis 11:25.
Fuente: Commentary on the Holy Bible by Thomas Coke
(As it is written, I have made thee a father of many nations,) before him whom he believed , even God, who quickeneth the dead, and calleth those things which be not as though they were. (18) 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. (19) And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah’s womb: (20) He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; (21) And being fully persuaded that, what he had promised, he was able also to perform. (22) And therefore it was imputed to him for righteousness.
The Apostle quotes from Gen 17:4-5 , what God had engaged for to Abraham. His being made a father of many nations, had there been no other assurance on the subject, would have proved, that both Jew and Gentile were included. For the Jews were but one nation, and distinguished from every other. And, as such, many nations, implied what had before been said, all nations; that is, all the seed of Christ, scattered in all nations, were to be blessed in Christ, Gen 12:3 .
There is somewhat very striking in what is here said, of Abraham’s faith. He against hope believed in hope. The case in itself was hopeless. God had promised Abraham a son, from Sarah. The Woman, according to the course of nature, was past child-bearing. But what was that to Abraham? God had promised it: and that to Abraham was enough. Impossibilities are for men; but there is nothing impossible with God. He believed what God had said, God would perform. And this was Abraham’s faith. Reader! it would be your happiness, and mine, if we could always do the same. It matters not how great soever the promise, when God is the promiser. You and I have nothing to do with the difficulties in the accomplishment. Be the promise ever so great, the obstructions in the way to the fulfilment ever so mighty; yet the faithfulness and power of Him that promiseth, when that Promiser is God, carrieth all before it. Who art thou, 0 great mountain? before Zerubbabel thou shalt become a plain! Zec 4:7 . It will be a sweet improvement from this scripture, if the Lord the Spirit shall therefrom teach both Writer and Reader, to make the suited improvement from it. Lord! I would pray, that I may have a portion of Abraham’s faith, upon every occasion through life! Enable me to bring my God’s promise, and my God who promiseth, always together. And very sure I am, that then, every difficulty, which seemeth to arise in the way, will disappear. Reader! it was the language of one of old, who had a head-knowledge in these things, though he felt not an heart-influence, and well may those who know, the Lord, take up the same precious assurance: God is not a man that he should lie, neither the son of man, that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? Num 23:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Ver. 17. Who quickeneth the dead ] As he doth when he maketh a man a believer, Eph 1:19 ; he fetcheth heart of oak out of a hollow tree, and a spiritual man out of a wild ass colt. See both these metaphors, Job 11:12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. .] The words (ref.) are spoken of the numerous progeny of Abraham according to the flesh: but not without a reference to that covenant, according to the terms of which all nations were to be blessed in him. The Apostle may here cite it as comparing his natural paternity of many nations with his spiritual one of all believers: but it seems more probable that he regards the prophecy as directly announcing a paternity far more extensive than mere physical fact substantiated.
These words are parenthetical, being merely a confirmation by Scripture testimony of . . ., with which (see below) the following words are immediately connected.
] The meaning appears to be, ‘Abraham was the father of us all, though not physically, nor in actuality, seeing that we were not as yet, yet in the sight and estimation of God , in his relation with God, with whom no obstacles of nature or time have force.’
The resolution of the attraction must be , , as in ref. Luke, before God, in whose sight he believed . (Chrysostom’s interpretation (and similarly Theodoret, al.), , , . ‘ ’ , does not fall in with the context, and is certainly a mistake.)
. . ] Who quickens the dead , a general description of God’s almighty creative power (see 1Ti 6:13 ), applied particularly to the matter in hand the deadness of generative physical power in Abraham himself, which was quickened by God (but is a wider term than , the genus , of which that is a species ). The peculiar excellence of Abraham’s faith, that it overleaped the obstacles of physical incapacity, and nonentity, and believed implicitly God’s promise. Compare 2Co 1:9 .
. ] Much difficulty has been found here: and principally owing to an idea that this clause must minutely correspond with the former, and furnish another instance of God’s creative Almightiness. Hence Commentators have given to the sense which it has in reff., ‘ to summon into being ,’ and have understood as if it were . Thus, more or less, and with various attempts to escape from the violence done to the construction, Chrys., Grot., Elsn., Wolf, Fritzsche, Tholuck, Stuart, De Wette, al. I see however in this latter clause not a repetition or expansion of the former, but a new attribute of God’s omnipotence and eternity, on which Abraham’s faith was fixed, Who calleth (nameth, speaketh of) the things that are not, as being (as if they were ). This He did in the present case with regard to the seed of Abraham , which did not as yet exist : the two key-texts to this word and clause being, ch. Rom 9:7 (see note there), and Act 7:5 , , . These , which were at present in the category of , and the nations which should spring, physically or spiritually, from him, God , spoke of as having an existence , which word Abraham believed. And here, as in the other clause, the is not confined to the case in point, but is a general attribute of all God’s words concerning things of time, past, present, and future, being to His Omnipotence and Omniscience, all one . His purposes, when formed , are accomplished , save in so far as that evolution of secondary causes and effects intervenes, which is also His purpose. This also Abraham apprehended by his faith, which rested on God’s absolute power to do what He had promised (see below).
Fuente: Henry Alford’s Greek Testament
written. Gen 17:5.
made = set, appointed. Greek. tithemi.
believed. App-150.
quickeneth = maketh alive. Greek. zoopoieo. Here, Rom 8:11. Joh 5:21; Joh 6:63. 1Co 15:22, 1Co 15:36, 1Co 15:45; 2Co 3:6. Gal 1:3, Gal 1:21. 1Ti 6:13. 1Ti 6:1 Pet.
the dead. App-139.
calleth, &c. Primarily of Isaac. Compare Gen 15.
Fuente: Companion Bible Notes, Appendices and Graphics
17. .] The words (ref.) are spoken of the numerous progeny of Abraham according to the flesh: but not without a reference to that covenant, according to the terms of which all nations were to be blessed in him. The Apostle may here cite it as comparing his natural paternity of many nations with his spiritual one of all believers: but it seems more probable that he regards the prophecy as directly announcing a paternity far more extensive than mere physical fact substantiated.
These words are parenthetical, being merely a confirmation by Scripture testimony of . . ., with which (see below) the following words are immediately connected.
] The meaning appears to be, Abraham was the father of us all,-though not physically, nor in actuality, seeing that we were not as yet,-yet in the sight and estimation of God,-in his relation with God, with whom no obstacles of nature or time have force.
The resolution of the attraction must be , , as in ref. Luke, before God, in whose sight he believed. (Chrysostoms interpretation (and similarly Theodoret, al.),- , , . ,-does not fall in with the context, and is certainly a mistake.)
. . ] Who quickens the dead,-a general description of Gods almighty creative power (see 1Ti 6:13), applied particularly to the matter in hand-the deadness of generative physical power in Abraham himself, which was quickened by God (but is a wider term than , the genus, of which that is a species). The peculiar excellence of Abrahams faith, that it overleaped the obstacles of physical incapacity, and nonentity, and believed implicitly Gods promise. Compare 2Co 1:9.
. ] Much difficulty has been found here: and principally owing to an idea that this clause must minutely correspond with the former, and furnish another instance of Gods creative Almightiness. Hence Commentators have given to the sense which it has in reff., to summon into being, and have understood as if it were . Thus, more or less, and with various attempts to escape from the violence done to the construction, Chrys., Grot., Elsn., Wolf, Fritzsche, Tholuck, Stuart, De Wette, al. I see however in this latter clause not a repetition or expansion of the former, but a new attribute of Gods omnipotence and eternity, on which Abrahams faith was fixed, Who calleth (nameth, speaketh of) the things that are not, as being (as if they were). This He did in the present case with regard to the seed of Abraham, which did not as yet exist:-the two key-texts to this word and clause being, ch. Rom 9:7 (see note there),-and Act 7:5, , . These , which were at present in the category of , and the nations which should spring, physically or spiritually, from him, God , spoke of as having an existence, which word Abraham believed. And here, as in the other clause, the is not confined to the case in point, but is a general attribute of all Gods words concerning things of time, past, present, and future, being to His Omnipotence and Omniscience, all one. His purposes, when formed, are accomplished, save in so far as that evolution of secondary causes and effects intervenes, which is also His purpose. This also Abraham apprehended by his faith, which rested on Gods absolute power to do what He had promised (see below).
Fuente: The Greek Testament
Rom 4:17.[47] – ) so the LXX., Gen 17:5. The construction, , -, is like the following, , , Mat 9:6. Comp. Rom 15:3; Act 1:4.–, before God) since those nations did not yet exist before men.-), that is, , , before God, in whom he believed.-, quickening) Heb 11:19, notes. The dead are not dead to God, and things which be not, are to God.-, calling) The seed of Abraham did not yet exist, nevertheless God said, So shall thy seed be. The multiplication of the seed presupposes the previous existence of the seed. For example, the centurion says to his servant, who was living and moving in the natural course of the world, Do this; but God says to the light, whilst it is not in existence, just as if it were, Come forth, , come into existence. Think of that often recurring and wonderful , Genesis 1, it expresses the transition from non-existence to existence, which is produced by God calling, Eze 36:29.
[47] , father of us all). Hence it is, that although Christ is said to be the Son of David, yet believers are not called the sons of David, but of Abraham.-V. g.
Fuente: Gnomon of the New Testament
Rom 4:17
Rom 4:17
(as it is written, A father of many nations have I made thee)-This making him the father of all who have his faith from every nation fulfills in a new sense the Scripture which says: The father of a multitude of nations have I made thee. (Gen 17:5). This was true after the flesh, for he was the father of the Israelites, Edomites, Ishmaelites, Midianites, and many smaller nations. It is true in a spiritual sense, since he is the father of all who believe in God in every nation under the heavens.
before him whom he believed,-Abraham is father of all who believe before God in whom he believed.
even God, who giveth life to the dead, and calleth the things that are not, as though they were.-God revives from the dead, or calls into existence as though they already existed. [Abraham became the father of many nations by believing in God as one who giveth life to the dead. He not only believed in Gods existence and that he could bless, but he believed that blessing could only come from God as now active in nature for spiritual ends-a spiritual Creator, just as once he was a Creator of nature. Faith gets its character in which it accepts God. Abraham looked on him as one who, in spite of nature, is making alive the dead. This is the leading thought in this section. God calleth the things that are not-not in the possibility of nature-as though they were; he calls them into existence. Natural nations come in the course of nature; but when God said to Abraham, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be (Gen 15:5), did he mean natural seed and natural nations? Isaac was not a child of nature, but a child of faith, and Abrahams seed are not children of nature. The promise was that he should have a son by Sarah, whose womb was dead, and he also was now as good as dead. The two verses (17, 24) constitute an analogy so that we have a type and its antitype. As Isaac was born of parents who were virtually dead, so Christ was raised from the dead. As Abraham believed God who quickened him and Sarah so that she had strength to conceive seed, so we must believe on him who quickened the dead Christ. The quickening of Abraham and Sarah was typical of bringing Christ out of death. We must have the faith of Abraham, who is the father of us all . . . before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were (17), and must believe on him that raised Jesus our Lord from the dead.]
Fuente: Old and New Testaments Restoration Commentary
I have: Gen 17:4, Gen 17:5, Gen 17:16, Gen 17:20, Gen 25:1-34, Gen 28:3, Heb 11:12
before him: or, like unto him, Rom 3:29
who quickeneth: Rom 4:2, Rom 8:11, Mat 3:9, Joh 5:21, Joh 5:25, Joh 6:63, 1Co 15:45, Eph 2:1-5, 1Ti 6:13
calleth: Rom 8:29, Rom 8:30, Rom 9:26, Isa 43:6, Isa 44:7, Isa 49:12, Isa 55:12, Act 15:18, 1Co 1:28, Heb 11:7, 1Pe 2:10, 2Pe 3:8
Reciprocal: Gen 21:1 – visited 1Ki 17:9 – widow woman Eze 37:3 – O Lord God Mar 5:41 – Damsel Mar 12:27 – is not Luk 7:14 – Young Luk 8:50 – believe Luk 8:54 – Maid Joh 11:25 – he that Joh 11:40 – Said Joh 11:52 – the children Act 2:23 – being Rom 9:11 – the children 2Co 1:9 – in God 2Co 3:6 – giveth life Col 2:13 – he 1Th 5:13 – and be Heb 6:15 – General Heb 7:4 – Abraham Heb 11:3 – faith Heb 11:19 – God Jam 1:18 – his own
Fuente: The Treasury of Scripture Knowledge
:17
Rom 4:17. Such a grand scheme opened up the way for all to become the spiritual descendants of Abraham, who was set forth as a model of righteousness by faith long before there was any law of Moses. That also made it possible for him to have the promise of being the father of many nations, which would include both Gentiles and Jews. Things which be not as though they were refers to the apparent impossibility for Abraham to be a father at all when the promise was made.
Fuente: Combined Bible Commentary
Rom 4:17. As it is written. Gen 17:5 is here quoted, from the LXX. In view of the connection the parenthesis is to be retained.
A father of many nations. Comp. the significant change of name (Abraham = father of a multitude) for which this phrase gives a reason.
Have I set thee. Appointed or constituted. The word denotes that the paternity spoken of was the result of a special arrangement or economy. It would not be used to denote the merely physical connection between father and son (Shedd). Hence the promise was of a spiritual seed from many nations. The pertinence of the quotation thus becomes obvious.
Before him whom he believed. This is to be joined with Rom 4:16 : who is the father of us all, not physically, but spiritually, in the sight and estimation of God, in whose sight Abraham believed. Others prefer to explain: in the sight of God, whom Abraham believed; but this is not so grammatical.
Who quickeneth the dead, etc. Paul thus describes God, because of the peculiar circumstances of Abraham. His omnipotence is set forth in the first phrase, which is suggested by the condition of Abraham and Sarah, mentioned in Rom 4:19.
Calleth those things that are not as though they were. Things which be not, relatively non-existent, as the original suggests, non-existent until God calls them into being. These things God treats as existent. The main question is, whether this means that God creates such things, or that in His decrees of Providence He disposes respecting them, just as He does respecting things already in existence. The word call is most frequently used in the former sense, but the tense here used points to continuous action, which accords better with the latter view. The phrase thus suggests the numerous seed of Abraham, in regard to which God had decreed and spoken (Gen 15:5) while they were nonexistent, except in His purpose. Some find here an undercurrent of reference to the calling of the Gentiles, or to the imputing of righteousness without righteousness; but this is far-fetched
Fuente: A Popular Commentary on the New Testament
Our apostle, in this and the following verses, enters upon an high commendation of Abraham’s faith, magnifying and extolling the same, for and upon account of sundry excellencies which are found in it.
And here, 1. He takes notice how Abraham’s faith was strongly acted and exercised on the Almighty power of God: He believed in God, who quickeneth the dead, and calleth those things which are not, as though they were: That is, The Lord having promised to make Abraham the father of many nations, which he had no seed, nor was ever likely to have any; he believed the thing to be both credible and possible, because God had spoken it, how improbable soever. And although with respect to generation, he looked upon Sarah’s body, and his own, as good as dead; for she was barren and past bearing, and he was an hundred years old, and past all hopes of having a child; yet he exercised his faith on the promise and power of God, who quickeneth the dead, that is, his own dead body, and Sarah’s barren womb; and called those things which be not, that is, the Gentiles which were not then a people, as if they were.
Learn hence, That it is a noble act and exercise of faith, to believe God on his bare word, and to assent to truth, though never so improbable. As whatever God doth is good, because he doth it; so whatever God says is true, because he speaks it: And accordingly, faith, which is an assent of the understanding to what God reveals, depends upon the veracity of God, for making good his own word, and fulfilling his own promise. Faith though never so improbable; it puts men upon duties, though seemingly unreasonable (witness Abraham’s offering up of Isaac); and it enable to sufferings, be they never so afflictive. But from believing plain contradictions and impossibilities, as the church of Rome would have us in the point of transubstantiation; Faith desires there to be excused.
Observe here, 2. That as Abraham’s faith exceedingly honoured God; so God highly honours Abraham’s faith, making him like himself, a father of many nations. As God is an universal Father, not of one, but of all nations, so was Abraham; as God is their spiritual father, not by carnal generation, so was Abraham: God made faithful Abraham like himself, a father, not of this or that nation only, but universally of all believers, among all nations, believing after his example. Thus Abraham’s faith honours God, and God honours Abraham’s faith, styling him the Father of the Faithful throughout all generations.
Fuente: Expository Notes with Practical Observations on the New Testament
3. Rom 4:17-21.
The birth of Isaac was the work of faith; the apostle proves it by the Scripture narrative, the memory of which was present to the mind of all his readers, and which was intended to be recalled to them by the declaration of Rom 4:3 relative to Abraham’s justification.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
(as it is written [Gen 17:5], A father of many nations have I made thee) before him whom ye believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
17. As has been written, that I have made thee a father of many nations. What a wonderful honor is the Abrahamic paternity! Just as God is the spiritual Father of all the saved of all ages and nations, i. e., all the elect who avail themselves of the redemption in Christ, so God renovated the mediatorial covenant with Abraham, which He made with Christ to redeem the world, before the Fall, thus honoring Abraham as His friend, making him the human representative in the covenant of redemption, complimenting him with the fatherhood of the faithful, i. e., the elect, the saved of all ages and nations. This transaction with Abraham is of infinite value to us all, because in his case we have an illustrative example, setting forth the human side of the gracious economy. What is it? Oh, how plain and simple! Wayfaring men, though fools, can not err therein. We are saved by grace through faith alone. What is grace? It is the free gift of God in Christ, saving all who will receive Him. What is faith? It is the hand which you reach out and receive Christ, i. e., you just take God at His word and believe His wonderful promises. Is this all? Certainly it is all. Abraham is our illustrative example. We are to be saved precisely as he was, otherwise we have no interest in Christ (Gal 3:29). How was he justified? He believed God, and it was counted unto him for righteousness, i. e., justification (Gen 15:6). This took place twenty-five years before he received circumcision, i. e., joined the church; but some one might think baptism, sacrament, or church membership had something to do with his salvation. It is true, long after he was saved by grace through faith alone, he became a paragon church member, which was all right in its place, i. e., the school of Christ, but never did have anything to do with personal salvation, which is the work of God alone, and consequently through faith alone. Grace being the divine and faith the human, they are counter hemispheres of the same globe of salvation! Hence, grace alone means faith alone. The devil rages over faith alone, because it knocks out the pope and the priest and smashes his arrangements generally, giving God all the glory. Whenever you poke in water baptism or anything else to help God save a soul, you offer Him a downright insult and plunge into idolatry, because He turns away with disgust and leaves you and the water god to work the matter out. The very insinuation that God needs any help to save a soul is a blasphemous insult to His majesty. Before God whom he believed, who createth life in the dead and calleth things which are not as though they are. When God made the covenant with Abraham, He saw every soul that would ever be saved standing before Him, and conferred on that patriarch the faithful paternity of that mighty host, assuring him, In thy seed, i. e., Christ, shall the families of the earth be blessed. That fulfillment is yet future, reserved for the millennium, when Satan will be cast out and Jesus reign in every home on the face of the whole earth, when Abrahams family will girdle the globe, verifying Gods promise that he shall inherit the world. What a memorable transaction, when God revealed to Abraham his family enveloping the whole earth and possessing it without a rival! The Jews and Mohammedans, uncompromising rivals either to other, have fought, bled and died to appropriate the blessings of the Abrahamic covenant, which never were restricted to any race or church, but were always universal as the mercies of God covenanted in Christ, reaching every faithful soul in all ages and nations, regardless of creed, race, or color.
Fuente: William Godbey’s Commentary on the New Testament
Rom 4:17 b Rom 4:25. Faith in God the Life-Giver.
Rom 4:17 associates with the scope the quality of Abrahams faith. The patriarchs world-fatherhood was his in the sight of God whom he believed: God acknowledged and made good that paternityHe who makes alive the dead and summons things non-existent as though in being!
Rom 4:18-23. Abrahams trust in the power yoked to Gods promise made his belief efficacious: against hope, he believed in hope; spiritual hope conquered natural despair. He accepted the assurance respecting Isaacs birth, though perfectly aware of its physical impossibility (Rom 4:19). His unhesitating faith honoured God (Rom 4:20), and brought righteousness to himself (Rom 4:22).In Jas 2:21-23 and Heb 11:17-19, the climax of Abrahams faith is his consent to Isaacs death; here his anticipation of Isaacs birth.
Rom 4:24. In this phase of it the patriarchs faith specifically resembles that of Christian believers. Isaac was, in effect, begotten out of the dead (Rom 4:19, Heb 11:12; cf. Col 1:18); and the faith which now brings justification is trust in the life-giving power revealed on Easter Day.
Rom 4:25 a, alluding to Isa 53:4 f., presents our Lords death in its vicarious character manwards (cf. Rom 8:3; Rom 8:32, 2Co 5:21); Rom 3:24 f., in its propitiatory character Godwards. Read prospectively, the for (because of) of Rom 4:25 b signifies to effect our (individual) justification; retrospectively, because our (collective) justification had been effected, potentially, in Christs death (cf. 2Co 5:19): the former construction is preferable as in keeping with Rom 4:24, to whom it is to be reckoned.
Fuente: Peake’s Commentary on the Bible
Verse 17
Who quickeneth the dead, &c.; who has all power to accomplish his promises.
Fuente: Abbott’s Illustrated New Testament
4:17 (As it is written, I have made thee a {16} father of many nations,) before him whom he believed, [even] {m} God, who {n} quickeneth the dead, and {o} calleth those things which be not as though they were.
(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.
(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.
(n) Who restores to life.
(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.
Fuente: Geneva Bible Notes
Paul described God as he did here in harmony with the promise he cited. God gave the ability to father many nations to Abraham when his reproductive powers were dead. God summoned yet uncreated nations as He had summoned the yet uncreated cosmos, namely, with a word, in this case a promise (cf. Heb 11:3; 2Pe 3:5). [Note: Cranfield, 1:246.] Another view is that God named or addressed these uncreated nations even though they did not yet exist. The interpretation hinges on the meaning of "calls," which is not clear.