Exegetical and Hermeneutical Commentary of Romans 4:20
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
20 21. he staggered not, &c.] The Gr. suggests the paraphrase; “he looked away from his own physical state, only at the Promise, and did not doubt its terms just because they were the Promise. So he rose in a great effort and exercise of faith, which consisted in giving glory to God (the ‘glory’ of absolute and adoring trust in Him as God); in being perfectly sure of His ability to keep whatever promise He should in fact make.”
We have here a fuller account than anywhere else of the nature of Faith as essentially Trust; not mere historic belief, nor mental assent, but personal Trust; reposed, with application to self of the consequences, on the Divine Promiser as such. We have also a precious suggestion of some reasons (if we may say so) why God prescribes Faith as the condition of the justification of a sinner. Faith, we see, is an act of the soul which looks wholly away from “self” (as regards both merit and demerit), and honours the Almighty and All-gracious in a way not indeed in the least meritorious (because merely reasonable, after all), but yet such as to “touch the hem of His garment.” It brings His creature to Him in the one right attitude complete submission and confidence. We thus see, in part, why faith, and only faith, is the way to reach and touch the Merit of the Propitiation. This is suggested in the next verse.
Fuente: The Cambridge Bible for Schools and Colleges
He staggered not – He was not moved, or agitated; he steadily and firmly believed the promise.
Giving glory to God – Giving honor to God by the firmness with which he believed his promises. His conduct was Such as to honor God; that is, to show Abrahams conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honor to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favor; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.
Fuente: Albert Barnes’ Notes on the Bible
The promise of God; viz. in Gen 15:5, and Gen 17:16.
Giving glory to God; as all do that rely upon the power and promise of God, setting to their seals that he is true.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. He staggeredhesitated
not . . . but was strong infaith, giving glory to Godas able to make good His own word inspite of all obstacles.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He staggered not at the promise of God,…. There is no reason to stagger at, or hesitate about any of the promises of God, since they are made by him that cannot lie; his faithfulness is engaged to perform them; with him all things are possible; every promise is in Christ, yea and amen, and never did any fail; and yet so it is, that some of God’s children,
through unbelief, do stagger at the promises of God; thinking either that they are too great for them, or demur upon them through difficulties which attend them:
but so did not Abraham, he
was strong in faith; nothing moved him, no difficulties discouraged him, he made no demur upon the promise, nor had the least hesitation in his mind about the accomplishment of it; but was fully assured that so it would be, as God had said; and thus he was
giving glory to God; ascribing to him the glory of his veracity, faithfulness, power, grace, and goodness, as all such who are strong in faith do; such persons bring the most glory to God, and are the most comfortable in their own souls. This phrase, , “to be strong” or strengthened, or strengthen themselves “in faith”, is to be met with in Jewish writings u, and is particularly used of the patriarchs, Abraham, Isaac, and Jacob; all the tribes of Israel are not said to be , “strong in their faith”; only the tribe of Levi, when Moses stood in the gate and said, “who is on the Lord’s side, let him come unto me”, Ex 32:26: whoever is , “strong in his faith” w; and there were none in all Israel but the tribe of Levi, who were “strong in their faith”.
u Zohar in Gen. fol. 83. 4. w Tzeror Hammor, fol. 87. 4.
Fuente: John Gill’s Exposition of the Entire Bible
He wavered not through unbelief ( ). First aorist passive indicative of old and common verb , to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one’s own mind. This last sense occurs here as in Matt 21:22; Mark 11:23; Rom 14:23; Jas 1:6. “He was not divided in his mind by unbelief” (instrumental case).
Waxed strong through faith ( ). First aorist passive again of , late word to empower, to put power in, in LXX and Paul and Ac 9:22.
Fuente: Robertson’s Word Pictures in the New Testament
Staggered [] . Rev., better, wavered. See on Act 11:12; Jas 1:6; Jas 2:4. The word implies a mental struggle.
Promise [] . See on Act 1:4.
Was strong [] . Passive voice. Lit., was strengthened, or endued with strength. Rev., waxed strong.
Fuente: Vincent’s Word Studies in the New Testament
1) “He staggered not at the promise of God,” (eis de ten epangellian tou theou ou diekrithe) “But against the promise of God he did not decide, halt, or stagger,” Gen 18:11; Heb 11:11-12.
2) “Through unbelief,” (te apistia) “By unbelief,” or “in a state of doubt,” even though physical circumstances might have suggested that he should doubt such a promise. But Divine promises are never to be doubted, Heb 10:23.
3) “But was strong in faith,” (alla enedunamothe te pistei) “But he was empowered. by faith;” so that thereby he recovered his bodily vigor, as well as Sarah his wife also did by faith, Heb 11:11-12; Heb 11:19; 1Ki 8:56.
4) “Giving glory to God,” (dous dokse to theo) “Giving glory to God,” because he recognized the power and faithfulness of God to keep his promises, Heb 10:23. To testify “He has never broken any promise spoken, He will keep His promise I know,” is the sentiment of Abraham’s faith and true faith of every believer, Heb 11:11.
Fuente: Garner-Howes Baptist Commentary
20. Nor did he through unbelief make an inquiry, etc. Though I do not follow the old version, nor [ Erasmus ], yet my rendering is not given without reason. The Apostle seems to have had this in view, — That Abraham did not try to find out, by weighing the matter in the balance of unbelief, whether the Lord was able to perform what he had promised. What is properly to inquire or to search into anything, is to examine it through diffidence or mistrust, and to be unwilling to admit what appears not credible, without thoroughly sifting it. (146) He indeed asked, how it could come to pass, but that was the asking of one astonished; as the case was with the virgin Mary, when she inquired of the angel how could that be which he had announced; and there are other similar instances. The saints then, when a message is brought them respecting the works of God, the greatness of which exceeds their comprehension, do indeed burst forth into expressions of wonder; but from this wonder they soon pass on to lay hold on the power of God: on the contrary, the wicked, when they examine a message, scoff at and reject it as a fable. Such, as you will find, was the case with the Jews, when they asked Christ how he could give his flesh to be eaten. For this reason it was, that Abraham was not reproved when he laughed and asked, how could a child be born to a man an hundred years old, and to a woman of ninety; for in his astonishment he fully admitted the power of God’s word. On the other hand, a similar laughter and inquiry on the part of Sarah were not without reproof, because she regarded not the promise as valid.
If these things be applied to our present subject, it will be evident, that the justification of Abraham had no other beginning than that of the Gentiles. Hence the Jews reproach their own father, if they exclaim against the call of the Gentiles as a thing unreasonable. Let us also remember, that the condition of us all is the same with that of Abraham. All things around us are in opposition to the promises of God: He promises immortality; we are surrounded with mortality and corruption: He declares that he counts us just; we are covered with sins: He testifies that he is propitious and kind to us; outward judgments threaten his wrath. What then is to be done? We must with closed eyes pass by ourselves and all things connected with us, that nothing may hinder or prevent us from believing that God is true.
But he was strengthened, etc. This is of the same import with a former clause, when it is said, that he was not weak in faith. It is the same as though he had said, that he overcame unbelief by the constancy and firmness of faith. (147) No one indeed comes forth a conqueror from this contest, but he who borrows weapons and strength from the word of God. From what he adds, giving glory to God, it must be observed, that no greater honor can be given to God, than by faith to seal his truth; as, on the other hand, no greater dishonor can be done to him, than to refuse his offered favor, or to discredit his word. It is hence the chief thing in honoring God, obediently to embrace his promises: and true religion begins with faith.
(146) The verb is διεκρίθη, which Calvin renders “ disquisivit.” The most common meaning of the verb is to hesitate, to doubt: it has the sense of exploring and examining, in the active voice, as in 1Co 11:31, but not in the passive — See Mat 21:21, Mar 11:23, Act 10:20. The version of [ Pareus ] is, “ non disceptavit — he disputed not,” and also of [ Macknight ] But the fathers, and many moderns, such as [ Beza ], [ Hammond ], [ Stuart ], and others, have rendered the sentence, “He doubted not:” [ Phavorinus ] says, as quoted by [ Poole ], that διακρίνεσθαι, is to doubt, to hesitate, to dispute, to distrust, ( diffidere .) — Ed.
(147) “Doubt,” says [ Pareus ], has two arguments — will God do this? and can God do this? Faith has also two arguments — God will do it, because He has promised; and he can do it, because He is omnipotent.”
Fuente: Calvin’s Complete Commentary
(20) In faith.Better, through or by faith, corresponding to through unbelief in the preceding clause. Unbelief did not make him doubt, but faith made him confident and strong.
Giving glory to God.This phrase does not necessarily refer to a verbal ascription of praise, but may be used of anything which tends to Gods glory, whether in thought, word, or deed (comp. Jos. 7:19; Ezr. 10:11; Jer. 13:16; Luk. 17:18; Joh. 9:24; Act. 12:23); here it seems to be applied to the frank recognition of Gods omnipotence involved in Abrahams faith.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Staggered not Wavered not in thought.
Glory to God For nothing so glorifies God as the illustrious faith of the greatly faithful. By this have martyrs and confessors rendered the name of God glorious in the earth.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Yet, looking to the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that what he had promised, he was able also to perform.’
He looked to God’s promise, not wavering through unbelief, and grew strong in faith, giving glory to God and confident that what He had promised He was able to perform. And all this because of his personal faith and trust in God. Thus all the way through his life faith is what is seen to be the basis of Abraham’s life.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1839
ABRAHAMS FAITH
Rom 4:20-25. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification.
THERE is no Christian grace, the want of which is so much condemned in Scripture, or the exercise of which is so much applauded, as faith. In the Epistle to the Hebrews there is one whole chapter occupied in celebrating the saints that were distinguished for this grace. Amongst these Abraham makes a very conspicuous figure. In the chapter before us also the Apostle mentions this eminent trait in Abrahams character, and expatiates upon it in support of that, which it is the one scope of this whole epistle to establish, namely, the doctrine of justification by faith alone.
In opening the Apostles words, we shall consider,
I.
The faith of Abraham
This faith was most extraordinary
[It had respect to two things, which God had promised him, namely, The birth of a son by Sarah, whose progeny should be numerous as the stars of heaven [Note: Gen 15:4-6.]; and the gift of one particular seed, in whom all the nations of the earth should be blessed [Note: Gen 12:2-3; Gen 22:17-18.]. Incredible as these events appeared, he staggered not at Gods promises relating to them; but was fully persuaded that they should be fulfilled in their season.
Considering his age and Sarahs, he being one hundred years old, and she ninety, there was no hope, according to the course of nature, that a child should be born unto them. But natural impediments were of no account with him: he knew that, whatever God should promise, he was able also to perform: and therefore, whilst Sarah laughed at the tidings in a way of unbelieving derision, Abraham laughed at them in a way of believing exultation [Note: Compare Gen 17:17. with 18:12.].
The gift of a Saviour too to descend from his loins, a Saviour in whom both his own soul, and the souls of all his believing posterity, should he blessed, he fully believed. Our blessed Lord himself assures us, that, at the distance of two thousand years, Abraham saw his day, and was glad [Note: Joh 8:36.]. Abraham knew himself to be a sinner before God, and consequently that he needed a better righteousness than his own to procure him acceptance with God in the last day: and he believed that this promised Seed should work out a righteousness for him, a righteousness commensurate with his necessities, yea, and with the necessities of the whole world. This Gospel was preached to Abraham in the promise before us [Note: Gal 3:8.], and on this he founded all his hopes, and placed the most unshaken affiance.]
By this he was justified before God
[This faith of his, my text informs us, was imputed to him for righteousness. But what are we to understand by this? Was the mere act of faith made his justifying righteousness? No, assuredly not: for if it were so, he had whereof to glory; which the Apostle assures us he had not [Note: ver. 2.]. Faith, as an act, is a work of our own, just as love, or any other grace is: and if he was justified by it in that view, he was justified by works, which no child of man ever was, or ever can be. No; it was instrumentally, as apprehending Christ, that faith justified him. In Christ alone his justifying righteousness was found: and it was by faith that he laid hold on this righteousness, and applied it to himself for the salvation of his soul. That is the righteousness which God has appointed to be received through faith in Christ, and which he has declared, is unto all, and upon all, them that believe [Note: Rom 3:21-22.].
Now the Apostle marks this point with peculiar jealousy and precision. It might be supposed that, because Abraham, in token of his believing the promise made to him, obeyed the command given him relative to circumcision, his obedience was meritorious, and was, in part at least, a ground of his justification before God. But the faith by which he was justified existed many years before he was circumcised; and his circumcision was a seal of that righteousness which he had long before possessed in his uncircumcised state: and consequently, it was his faith only, and not any subsequent obedience, that justified him [Note: ver. 911.]. The moment he believed in Christ as the promised seed, that moment the righteousness of Christ was imputed to him, and he was justified by it in the sight of God.]
Having distinctly marked the faith of Abraham, I proceed to state,
II.
The instruction to be derived from it
Though God was pleased to honour his servant Abraham by transmitting to posterity an account of his faith, yet this was not the only, or the principal, reason that induced him to record these things concerning Abraham. His chief intent was,
1.
To shew us how we are to seek justification before God
[Abraham believed in God as able to accomplish all that he had promised: and by this faith he was justified Thus we are to believe in God as having already accomplished his promises, in having given up his Son to die for our offences, and having raised him from the dead as the author and pledge of our eternal justification. It is by the death of Christ, and through the prevailing intercession, which, in his exalted state, he makes for us, that we are to be reconciled to God We must not for one moment dream of any other way of acceptance If so eminent a man as Abraham was incapable of being justified by his works, much more must we: and if he was necessitated to look to Christ in order to obtain salvation, beyond all doubt we must stand indebted to the same Saviour for all our hopes of happiness and glory.]
2.
To assure us that, if we truly believe in Christ, we cannot fail of being justified
[Abrahams views of Christ must assuredly have been very obscure: yet, dark as they were, they availed for his justification before God. But we have an incomparably clearer knowledge of Christ: we see him in his person, work, and offices, and therefore have stronger ground for our faith in him. If we then receive the record of God concerning him, and rely fully upon him as dying for our offences, and as raised again for our justification, shall not we be accepted? We need not fear. Our souls may appear as dead with respect to spiritual fruitfulness, as Abrahams and Sarahs bodies were with respect to their having a son and heir; and to the eye of sense it may appear as improbable that we should inherit the promise, as that they should; but if we believe, we shall soon find that all things are possible to him that believeth: we shall have the righteousness of Christ imputed to us; and, being made heirs with Abraham, we shall be enabled to walk in his steps [Note: ver. 12.] on earth, and sit down with him in the kingdom of our Lord in heaven [Note: Gal 3:6-9.].]
By way of conclusion, we would entreat you to reflect upon,
1.
The folly and danger of self-righteousness
[For what end did the Apostle take such pains to shew us that the most eminent saints of old were not justified by their works, but to caution us the more strongly against trusting in our own works? Let us not imagine this a light matter: on this one point our everlasting happiness depends. If we will renounce all dependence on ourselves, and submit to Christs righteousness, we shall be saved: but if we will go about to establish our own righteousness, either in whole or in part, we must inevitably, and eternally, perish [Note: Rom 9:30-32; Rom 10:3.].]
2.
The value and importance of faith
[The highest commendation imaginable is given to faith, in the words before us. Two things are spoken of it, which should render it very precious in our eyes; it gives the highest glory to God, and brings the richest benefit to man. Faith glorifies all the perfections of the Deity, in a far higher degree than any other grace whatever: and it saves the soul; which cannot be said of any other grace. Faith is the (instrumental) cause of our justification: but all other graces are the fruits and effects of justification already imparted to us. Let us seek then to exercise faith, and to be strong in faith: and let us be well assured, that the more confidently we rely on the promises of God, the more certainly shall we laugh with holy exultation, and obtain a testimony from God that we were accepted in his sight.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
Ver. 20. Giving glory to God ] Confessing and exalting God, asLuk 17:18Luk 17:18 , giving him a testimonial, as it were, Joh 3:33 ; cf. Deu 32:4 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] On , see above. But with regard to (ref.) the promise of God he doubted not through unbelief (De Wette thinks from the analogy of , that . . is perhaps the immediate object of : q. d. ‘did not disbelieve in the promise of God’), but was strong (lit. ‘was strengthened,’ ‘shewed himself strong’) in faith (dat. of reference, ‘with regard to faith.’ . and ., because both are here strictly abstract, being set against one another as opposites).
. .] viz. by recognizing His Almighty power (see reff., especially Luke).
Fuente: Henry Alford’s Greek Testament
staggered. Greek. diakrino. App-122. Compare Mat 21:21.
through = by.
was strong. Greek. endunamoo. See Act 9:22.
glory. See Rom 1:23 and Joh 1:14.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] On , see above. But with regard to (ref.) the promise of God he doubted not through unbelief-(De Wette thinks from the analogy of ,-that . . is perhaps the immediate object of : q. d. did not disbelieve in the promise of God), but was strong (lit. was strengthened, shewed himself strong) in faith (dat. of reference, with regard to faith. . and ., because both are here strictly abstract, being set against one another as opposites).
. .] viz. by recognizing His Almighty power (see reff., especially Luke).
Fuente: The Greek Testament
Rom 4:20. , at) The promise was the foundation of his confidence.- , did not [stagger or] doubt) It is clear, what doubt is, from its opposite was strong. We should observe, that it is the reverse of doubting.-, giving) These things, giving glory to God, and being fully persuaded, and very closely connected.-) the glory of truth (its opposite is stigmatized in 1Jn 5:10, in the case of him, who does not believe) and of power.
Fuente: Gnomon of the New Testament
Rom 4:20
Rom 4:20
yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith,-He did not doubt the fulfillment of Gods promise through disbelieving him.
giving glory to God,-To glorify God is to exalt and honor him as one worthy of the highest praise and most faithful service, and this service he rendered.
Fuente: Old and New Testaments Restoration Commentary
staggered: Num 11:13-23, 2Ki 7:2, 2Ki 7:19, 2Ch 20:15-20, Isa 7:9, Jer 32:16-27, Luk 1:18, Luk 1:45
but was: Isa 35:4, Dan 10:19, Dan 11:32, Hag 2:4, Zec 8:9, Zec 8:13, 1Co 16:13, 2Co 12:10, Eph 6:10, 2Ti 2:1
Reciprocal: Gen 15:6 – he believed Gen 17:17 – laughed Gen 17:24 – General Num 20:12 – Because ye believed 1Ki 17:15 – did according Isa 8:13 – Sanctify Zec 8:6 – should Mat 8:26 – Why Mat 15:28 – great Mat 21:21 – If ye have Luk 1:38 – Behold Luk 8:50 – believe Joh 4:50 – Go Act 27:25 – I believe Rom 3:22 – which is Rom 4:19 – being Rom 15:1 – strong Heb 11:11 – because
Fuente: The Treasury of Scripture Knowledge
:20
Rom 4:20. Staggered not denotes that he did not waver in the least in his faith concerning the promise of God, but he was firm and absolute in that faith.
Fuente: Combined Bible Commentary
Rom 4:20. Yet with regard to the promise of God. Yet, in contrast with the facts he considered. (If not is retained in Rom 4:19, this verse is not in contrast with what precedes).
Did not waver in unbelief. The form here is the same as in the phrase rendered in faith. The article points to the unbelief which might have been expected from the facts which Abraham considered. Some prefer the instrumental sense here: through unbelief, but in sufficiently suggests that unbelief would have led to such doubt or wavering as the result of his consideration.
Was made strong. Instead of being made weak, he was made strong.
In faith. Some prefer here also to render through faith, but in faith, is a grammatical explanation, and accords better with Rom 4:19, where the same phrase occurs in the original (without being made weak in his faith).
Giving glory to God. While he gave, or since, he gave. This clause is to be closely joined with the next verse, which shows how he gave glory to God. Not words of praise alone, but every action that tends to Gods glory, may be included in the phrase, according to Scriptural usage. Here the recognition of Gods omnipotence is meant.
Fuente: A Popular Commentary on the New Testament
Vv. 20. The , but, denotes the contrast to the possible and natural result of this consideration. Strictly speaking, the antithesis would have been the , he strengthened himself; but the apostle feels the need of reminding us first, in a negative form, of what might have been so easily produced under such conditions.
The , in regard to the promise, stands foremost. It was the object in contrast to that which was presented to his view by the effeteness of his own body and Sarah’s. For the force of , comp. Rom 16:19.
The verb here: , to doubt, properly signifies to be parted, or to be divided into two men, one affirming, the other denying; one hoping and giving himself up, the other waiting to see: but in regard to the promise, there was no division in him. The complement: of God, brings out that which gave the promise this full power over his heart.
In the clause: through unbelief, the Greek substantive is preceded by the article: through the unbelief common among men, the well-known unbelief.
The , but, is more strongly adversative than the : But quite the contrary. This word forcibly contrasts the idea of the strength drawn from the promise with the weakness arising from doubt. The verb may be translated as a passive: he was strengthened; comp. Heb 11:34; but it may also be taken in the middle and reflective sense: he strengthened himself, reinvigorated himself, Act 9:22; Eph 6:10. The antithesis of the , to doubt, speaks rather in favor of the middle sense, unless we recur to the simply intransitive meaning: he grew in strength; this shade would perhaps be preferable; it harmonizes with the preposition , which enters into the composition of the verb, and denotes a growth of inward strength. In proportion as he contemplated the promise with a fixed regard, in which he put, so to speak, his whole soul, his entire being, body and spirit, was penetrated with a new force, the principle of the complete resurrection in which he had made bold to believe (Rom 4:17).
The clause by faith is usually connected with the verb he was strengthened; but so understood, these words do little more than repeat what has already been sufficiently expressed. It is better, therefore, to join them with the following participle: by faith (by this faith) giving glory to God. The position of this word, heading the clause to which it is thus joined, corresponds with the importance of the idea of faith in the whole piece. Man was created to glorify God. He did not do so by his obedience. It is by faith, at least, that in his state of sin he can return to the fulfilment of this glorious destination.
To give glory to God means in Scripture, to render homage either by word or deed, to one or other of God’s attributes, or to His perfection in general. Wherein, in this case, did the homage consist? The apostle tells us in Rom 4:21 : in the firm conviction which he cherished of God’s faithfulness to His word and of His power to fulfil it.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
20. And he staggered not at the promise of God through unbelief, but was filled up with dynamite through faith, giving glory to God,
Fuente: William Godbey’s Commentary on the New Testament
Verse 20
Staggered not; was not perplexed and uncertain.
Fuente: Abbott’s Illustrated New Testament
4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving {r} glory to God;
(r) Acknowledged and praised God, as most gracious and true.