Romans 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:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) Considered not.—The negative should, in accordance with the evidence of the best MSS., be emitted. “Who, because he was not weak in faith, considered indeed—took full account of—the natural impediments to the fulfilment of the promise, and yet did not doubt.”

Matthew Henry's Concise Commentary

4:13-22 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.

Barnes' Notes on the Bible

And being not weak in faith - That is, having strong faith.

He considered not - He did not regard the fact that his body was now dead, as any obstacle to the fulfillment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfillment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.

Now dead - Aged; dead as to the purpose under consideration; compare Hebrews 11:12, "As good as dead." That is, he was now at an age when it was highly improbable that he would have any children; compare Genesis 17:17.

Deadness ... - Hebrews 11:11, "When she was past age;" compare Genesis 18:11.

Jamieson-Fausset-Brown Bible Commentary

19. he considered not, &c.—paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.

Matthew Poole's Commentary

He regarded not the impotency of his own body, which was as it were dead, because of his age, in respect of any desires or powers of generation. Abraham several years after married Keturah, by whom he had divers children; how then doth the apostle say his body was now dead, or unable for generation? Some say that the deadness of Abraham’s body was only in his own opinion. Augustine hath two answers:

1. That his body was not dead simply, but in respect of Sarah; he might be able to beget children of a younger woman.

2. His body was revived, and he received a new generative faculty of God. Another question may be moved, and that is, how the apostle could say that Abraham considered not his own body, being dead; seeing we read, Genesis 17:17, that Abraham, upon the promise of a son, fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? &c. Some answer, that Abraham at first doubted, but afterwards he recollected himself, and got over that unbelief; his faith overcame all difficulties. Others say, that he doubted not at all of the truth of God’s promise, but was uncertain only how it should be understood, whether properly or figuratively: see Genesis 17:19. Others say, that these words of Abraham are not words of doubting, but inquiring; they proceed from a desire to be further instructed how that thing should be. It was a question like that of the virgin Mary’s, How shall these things be? Augustine says, that Abraham’s laughter was not like Sarah’s. Hers proceeded from distrust; his, from joy and admiration.

Gill's Exposition of the Entire Bible

And being not weak in faith,.... Abraham was not weak in the exercise of his faith, on the promise of God; nor was his faith weakened about the accomplishment of it, neither by the length of time after the promise was made, nor by the seeming insuperable difficulties of nature which attended it; for

he considered not his own body now dead. The Alexandrian copy reads without the negative, "he considered his own body now dead", and so the Syriac version: which makes his faith the greater, that though he did consider his case, yet his faith was not weakened: the phrase, "his body now dead", is an "euphemism" of the "merebrum virile", which by the Jews, when unfit for generation, is called , "merebrum emortuum" (t):

when he was about an hundred years old; not being quite an hundred years of age, wanting a year or thereabout:

neither yet the deadness of Sarah's womb; how unfit she was to conceive and bear children: now though he might consider these things in his mind, yet they did not dwell upon his mind, nor he upon them; at least he did not consider them, so as to distrust the divine promise.

(t) T. Bab. Yebamot, fol. 55. 2. & Gloss. in ib. Sanhedrin, fol. 55. 1. & Gloss in ib. Shebuot, fol. 18. 1.

Geneva Study Bible

And being {p} not weak in faith, he considered not his own body now {q} dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

(p) Very strong and steadfast.

(q) Void of strength, and unfit to have children.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Romans 4:19-21 are still dependent on ὁς, completing the description of the believing Abraham: and (who), because he was not weak in faith, regarded not his own dead body.[1081] Theophylact has properly expressed the meiosis in μὴ ἀσθ.: ΜῊ ἈΣΘΕΝΉΣΑς Τῇ ΠΊΣΤΕΙ, ἈΛΛʼ ἸΣΧΥΡᾺΝ ΑὐΤῊΝ ἜΧΩΝ. By ΜΉ the ἈΣΘΕΝ. is negatived from the point of view of the subject. Comp on Romans 4:17.

Οὐ ΚΑΤΕΝΌΗΣΕ] he did not fix his attention thereon. Comp Hebrews 3:1; Hebrews 10:24; Luke 12:24; Jdt 10:14. This remark is no historical blunder inconsistent with Genesis 17:17 (de Wette; comp Rückert), but is quite in harmony with the account given in Genesis 15:5-6, where, immediately after the divine promise ΟὝΤΩς ἜΣΤΑΙ ΤῸ ΣΠΈΡΜΑ ΣΟΥ, it is said: ΚΑῚ ἘΠΊΣΤΕΥΣΕΝ ἈΒΡ. Τῷ ΘΕῷ. This (and not what is related in Genesis 17:17) is the fact which Paul here exhibits in greater detail, inasmuch as he depicts the καὶ ἐπίστευσε of Gen. l.c[1085], in its strength at first negatively (in the non-consideration of bodily obstacles) and then positively. The immediately decided faith of Abraham in Genesis 15, to which Paul here refers, is not inconsistent with the subsequent hesitation, Genesis 17 (the account of which, moreover, belongs to another author); the latter is a wavering which may easily be understood from a psychological point of view. Comp the doubt of the Baptist as to the Messiahship of Jesus, Matthew 11:2 ff.

ΝΕΝΕΚΡΩΜΈΝΟΝ and ΝΈΚΡΩΣΙς conveying the idea of decrepitude with reference to the powers of procreation and of conception respectively. Comp Hebrews 11:12; Kypke, II. p. 164.

ἙΚΑΤΟΝΤΑΈΤΗς Κ.Τ.Λ[1088]] although so advanced in years that he might naturally have regarded etc., yet he did not do so. The που is the circiter in approximate statements of number; Herod. i. 119; vii. 5; Diog. L. viii. 86. Comp Xen. Oec. 17, 3. Not used by Paul elsewhere. Abraham was then ninety-nine years old. See Genesis 17:1; Genesis 17:17; Genesis 21:5. “Post Semum nemo centum annorum generasse Genesis 11 legitur,” Bengel.[1090]

Observe, as to καὶ τ. νέκ., that the negation Οὐ ΚΑΤΈΝΟΗΣΕ extends to both the objects of the sentence. Hofmann’s objection to our reading,[1091] and his declaration that instead of ΚΑΊ we should expect ΟὐΔΈ, are erroneous; see Winer, p. 460 [E. T. 610]; Buttmann, neut. Gr. p. 315.[1092] The νέκρωσις is the deadness of the womb attested as having already set in at Genesis 18:11. Was Sarah still to become a mother ἐκ πολιᾶς γαστρός (Pind. Pyth. iv. 98)!

εἰς δὲ τὴν ἐπαγγελίαν Κ.Τ.Λ[1093]] The negative proposition in Romans 4:19 is, in the first place, still more specially elucidated, likewise negatively, by εἰς.… ἀπιστία (δέ, the epexegetical autem), and then the positive opposite relation is subjoined to it by ἀλλʼ ἐνεδυν. κ.τ.λ[1094] In the former negative illustrative clause the chief element giving the information is εἰς τ. ἐπαγγ. τ. Θεοῦ, which is therefore placed first with great emphasis: “but with regard to the promise of God he wavered not incredulously, but waxed strong in faith,” etc. Since in this way the discourse runs on very simply and suitably to the sense, it is unnecessary to resort to the more awkward suggestion, that Paul already begins the antithetic statement with δέ (however, see Hartung, Partikell. I. p. 171), to which nevertheless he has again given the emphasis of contrast through the negative and positive forms (Philippi, who, however, admits our view also; comp Tholuck and others). In no case, however, can it be said, with Rückert, that Paul wished to write ΕἸς ΔῈ Τ. ἘΠΑΓΓ. Τ. ΘΕΟῦ ἘΠΊΣΤ. ΜΗΔῈΝ ΔΙΑΚΡΙΝΌΜΕΝΟς, but that his love for antitheses induced him to divide the idea of ἘΠΊΣΤ. into its negative and positive elements, and that therefore ΕἸς should be referred to the ἘΠΊΣΤ. at first thought of. De Wette (comp Krehl) conjectures that, according to the analogy of ΠΙΣΤΕΎΕΙΝ ΕἸς, ΕἸς is the object of ΔΙΕΚΡ. It is the quite usual in regard to, as respects; see Winer, p. 371 [E. T. 496].

διακρίνεσθαι] To waver, the idea being that of a mental struggle into which one enters, Romans 14:23; Matthew 21:21; Acts 10:20; see Huther on Jam 1:6. This usage is so certain in the N. T., that there is no need to translate, with van Hengel: non contradixit, referring to Genesis 17:17 ff., in which case τῇ ἀπιστίᾳ is supposed to mean: “quanquam in animo volvebat, quae diffidentiam inspirarent.” Such a thought is foreign to the connection, in which everything gives prominence to faith only, and not to a mere resignation.

τῇ ἀπιστίᾳ is instrumental, in the sense of the producing cause, but τῇ πίστει, on account of the correlation with ἈΣΘΕΝ. Τῇ ΠΊΣΤΕΙ in Romans 4:19, is to be taken as the dative of more precise definition, consequently: he wavered not by means of the unbelief (which in such a case he would have had), but became strong as respects the faith (which he had). Hofmann’s explanation is erroneous, because not in keeping with the ἀσθεν. τ. πίστ. above He takes Τῇ ΠΊΣΤΕΙ as causal: by faith Abraham was strengthened “to an action in harmony with the promise and requisite for its realisation.” This addition, which can hardly fail to convey a very indelicate idea, is a purely gratuitous importation.

ἐνεδυναμώθη] became strong, heroic in faith; passive. Comp Aq. Genesis 7:20 : ἐνεδυναμώθη τό ὕδωρ. Hebrews 11:34; Acts 9:32; Ephesians 6:10; LXX. Psalm 52:7 : ἘΝΕΔΥΝΑΜΏΘΗ ἘΠῚ Τῇ ΚΑΤΑΙΌΤΗΤΙ ΑὐΤΟῦ. In Greek authors the word does not occur.

ΔΟῪς ΔΌΞΑΝ Τῷ ΘΕῷ] while he gave God glory, and[1098] was fully persuaded (Romans 14:5; Colossians 4:12) that, etc. The aorist participles put the διδόναι δόξαν Κ.Τ.Λ[1099] not as preceding the ἐνεδυναμώθη, or as presupposed in it, but as completed simultaneously with it. (comp on Ephesians 1:5).

διδόναι δόξαν (נָתַן כָבו̇ד) τῷ Θεῷ denotes generally every act (thinking, speaking or doing) that tends to the glory of God (Joshua 7:19; Jeremiah 13:16; Esr. Romans 10:11; Luke 17:18; John 9:24; Acts 12:23); and the context supplies the special reference of its meaning. Here: by recognition of the divine omnipotence (not circumcisione subeunda, as van Hengel thinks), as is shown by what follows, which is added epexegetically. “Insigne praeconium fidei est, gloriam Deo tribuere,” Melancthon. The opposite: 1 John 5:10.

ἐπήγγελται] in a middle sense. Winer, p. 246 [E. T. 328].

[1081] i.e. his own body: which was one already dead. Therefore νενεκρ. without the article. Comp. Kühner, ad Xen. Anab. iv. 6, 1; Stallbaum, ad Plat. Rep. p. 573 A.

[1085] .c. loco citato or laudato.

[1088] .τ.λ. καὶ τὰ λοιπά.

[1090] With regard to the children subsequently begotten with Keturah, Genesis 25:1 ff., the traditional explanation, already lying at the foundation of Augustine, de Civ. D. xvi. 28, is sufficient, viz. that the power of begetting, received from God, continued after the death of Sarah.—On ἑκατονταέτης comp. Pind. Pyth. iv. 503. According to the uncertain canon of the old grammarians (see Lobeck, ad Phryn. p. 406 f.) it ought to have been written here as an oxytone (so Lachmann) because it is the predicate of a person. Comp. Kuhner, I. p. 420.

[1091] With the reading without οὐ (see the crit. remarks) the thought conveyed is: and without having been weak in faith he regarded, etc., but did not become doubtful in respect to the promise of God, etc. Comp. Hofmann. But μὴ ἀσθ. τ. πίστ. would thus be superfluous, and even logically unsuitable in relation to ver. 20. Simply and clearly Paul would only have written: καὶ κατενόησε μὲν τὸ ἑαυτοῦ σῶμα κ.τ.λ. εἰς δὲ τὴν ἐπαγγ. κ.τ.λ.

[1092] Comp. also Jacobs, ad Del. epigr. vi. 10, not. crit.

Cambridge Bible for Schools and Colleges

19. being not weak] i.e., at that crisis; so the Gr. implies. Under that strain he did not succumb; in faith he rose to the effort.

he considered not] So as to distract his view of the fact of the Promise. He was conscious of the physical impossibility (at least in Genesis 17:17), but he looked away from it, and rose above it. See below, Romans 4:20-21.

now dead] Same word as that translated “as good as dead,” Hebrews 11:12.

about an hundred year old] Ninety-nine (Genesis 17:1). Bengel remarks that between Shem and Abraham none of the patriarchs had begotten a first son (so far as recorded) when 100 years old. Indeed, none did so at above 34, except Terah.

Bengel's Gnomen

Romans 4:19. Μὴ ἀσθενήσας, being not weak) Reason [had he hearkened to it] might have afforded causes of weakness.—ἑαυτοῦ—Σάῤῥας, his own—of Sarah’s) The old age of both the husband and wife, and the previous barrenness of the latter, increase the difficulty, and prove the birth of Isaac to have been miraculous. The course of the history shows, that Sarah gave birth to Isaac only [not save, ‘nonnisi’] in conjunction with Abraham. The renewed vigour of his body remained even in his marriage with Keturah.—ἑκατονταέτης που, when he was about a hundred years old) After Shem, we read of no one begetting children, who was a hundred years of age, Genesis 11.

Romans 4:19

Vincent's Word Studies

Being not weak in faith he considered not (μὴ ἀσθενήσας τῇ πίστει οὐ κατενόησεν)

The best texts omit οὐ not before considered. According to this the rendering is as Rev., he considered, etc. Being not weak or weakened: (Rev.) is an accompanying circumstance to he considered. He considered all these unfavorable circumstances without a weakening of faith. The preposition κατά in κατενόησεν considered, is intensive - attentively. He fixed his eye upon the obstacles.

Dead (νενεκρωμένον)

The participle is passive, slain. Used here hyperbolically. Hence, Rev., as good as dead.