Romans 4:17 · Clearspring

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Other translations

WEBBE

As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.

BSB

As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.

KJV

(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.

ASV

( as it is written, A father of many nations have I made thee) before him whom he believed, [even] God, who giveth life to the dead, and calleth the things that are not, as though they were.

BBE

(As it is said in the holy Writings, I have made you a father of a number of nations) before him in whom he had faith, that is, God, who gives life to the dead, and to whom the things which are not are as if they were.

Original Greek

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καθὼς kathōs even as G2531 γέγραπται gegraptai it has been written G1125 ὅτι hoti that G3754 πατέρα patera A father G3962 πολλῶν pollōn of many G4183 ἐθνῶν ethnōn nations G1484 τέθεικά tetheika I have made G5087 σε se you G4771 κατέναντι katenanti before G2713 οὗ hou whom G3739 ἐπίστευσεν episteusen he believed G4100 θεοῦ theou God G2316 τοῦ tou who G3588 ζῳοποιοῦντος zōopoiountos is giving life G2227 τοὺς tous to the G3588 νεκροὺς nekrous dead G3498 καὶ kai and G2532 καλοῦντος kalountos calling G2564 τὰ ta the [things] G3588 μὴ mē not G3361 ὄντα onta [into] being G1510 ὡς hōs as G5613 ὄντα onta existing G1510

The early church

Do you observe that this was ordered by Providence from of old? What then, he means, does He say this on account of the Ishmaelites, or of the Amalekites, or of the Hagarenes? This however, as he goes on he proves more distinctly not to be said of these. But as yet he presses forward to another point, by which means he proves this very thing by defining the mode of the relationship, and establishing it with a vast reach of mind. But his meaning is something of this sort, as God is not the God of a part, but the Father of all, so is he also. And again, as God is a father not by way of the relationship of nature, but by way of the affiance of faith, so is he also inasmuch as it is obedience that makes him father of us all. For since they thought nothing of this relationship, as clinging to that grosser one, he shows that this is the truer relationship by lifting his discourse up to God. And along with this he makes it plain that this was the reward of faith that he received. Consequently, if it were not so, and he were the father of all the dwellers upon earth, the expression before (or answering to) would be out of place, while the gift of God would be curtailed. For if He could "quicken the dead" and bring in "those things that were not as though they were," then could He also make those who were not born of him to be his children. And this is why he does not say, bringing in the things which are not, but calling them, so showing the greater ease of it. For as it is easy to us to call the things which are by name, so to Him it is easy, yea, and much easier to give a subsistence to things that are not.

John Chrysostom · d. 407Homilies on Romans

Commentary

Matthew Henry · Verses 13–22

The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Ge 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.

Read Matthew Henry on Romans 4 →

Parallel passages

2

The same words or events elsewhere, including Old Testament passages quoted in the New.

Genesis 17:5 Romans 4:18

Cross-references

28

Topics

Quotations And Allusions Life Quickening