(As it is written: I have made thee a father of many nations,) before God, whom he believed, who quickeneth the dead; and calleth those things that are not, as those that are.

“For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not, and willed that out of nothing we should attain a real existence.”

“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.”

“Faith looketh upon something which existeth not as if it were something which doth exist, and that which existeth it accounteth as if it existed not. And this also is an example of the power of God, concerning Whom Paul spake, "He calleth the things that are not as though they were." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith, not only in that matter of [the working] of signs and wonderful things, in that the things which are not it worketh after the manner of God, and those which are it bringeth to an end and finisheth by the power of God, but also in that those things which, because of their being hidden, were accounted as if they existed not, were perceived by it as if they were manifest, and those which are, and in which we labour, and by which we are ministered unto, are accounted as if they existed not, for [faith] saw aforetime their dissolution.”

“Having shown that the promise made to Abraham and his seed was not to be fulfilled through the law, here he shows that it is to be fulfilled through faith. And concerning this he does three things. First he shows by what means this promise is to be fulfilled; second he shows in whom it is to be fulfilled, at the words "to all the seed," etc.; third, by whom it is to be fulfilled, at the words "who gives life to the dead," and so on. First, then, he concludes his proposition as it were from a division. For it seems necessary that the promise be fulfilled either through faith or through the law; but not through the law, because the promise would be made void. Hence he concludes "therefore is it of faith," namely that we obtain the promise, that we may be heirs of the world. John 5:4: "this is the victory that overcomes the world," and so on. And this he confirms by the contrary means to that which he had assumed above. For it was said that if righteousness were from the law, the promise would be made void; but if it is from faith, the promise remains firm on account of the power of divine grace justifying man through faith. And this is what he says, that the promise of God may be firm — not indeed through the operations of men, which can fail, but according to grace, which is infallible. 2 Corinthians 12:9: "My grace is sufficient for you," and so on. 2 Corinthians 1:20: "however many are the promises, in him," namely Christ, "they are," that is, they have their truth. Then, when he says "to all the seed," etc., he shows in whom the aforesaid promise is fulfilled. And first he sets forth what he intends, and says that the aforesaid promise, to be thus fulfilled through faith, is made firm through grace. "To all the seed," that is, to every man who is in any manner whatsoever the seed of Abraham. Ecclesiasticus 44:11f: "with their seed good things remain, a holy inheritance are their grandchildren." Second, at the words "not to that only," etc., he explains what he had said, "to all the seed." For there is a certain carnal seed, according to John 8:33: "we are the seed of Abraham." There is another, spiritual seed, according to Matthew 3:9: "God is able out of these stones," that is, out of the Gentiles, "to raise up children to Abraham"; but only the carnal seed of Abraham kept the law, whereas the spiritual seed also imitates his faith. And thus, if the promise were through the law alone, it would not be fulfilled in all the seed, but only in the carnal; but because it is fulfilled through faith, which is common to all, it is plain that it is fulfilled in all the seed. Third, at the words "who is the father," etc., he proves what he had supposed, namely that the seed of Abraham is not only that which is from the law but also that which is from faith, by the authority of Scripture; of which he first sets forth the sense, saying, "who," namely Abraham, "is the father of us all," that is, of all believers, whether Jews or Gentiles. Above, in the same place: "that he might be the father of all believers." Isaiah 51:2: "look unto Abraham your father." Second, he adduces the authority, saying, "as it is written," Genesis 17:4, "because I have made you the father of many nations." Another text has "I have appointed you," which does not change the sense. Ecclesiasticus 44:20: "Abraham, the great father of a multitude of nations." Third, at the words "before God," etc., he explains what he had said. For "I have made you" was said as though already fulfilled what was to be fulfilled long afterward; but things which are future in themselves are present in the providence of God, according to Ecclesiasticus 23:29: "to the Lord our God, before they were created, all things are known; so also after they are perfected he beholds all things." And therefore the Apostle says that what was said, "I have made you," must be understood "before God," that is, in his presence, "in whom you believed." For Abraham had believed God foretelling future things, as if he saw them present, because, as it is said in Hebrews 11:1: "faith is the substance of things to be hoped for, the evidence of things not appearing." Then, when he says "who gives life to the dead," etc., he shows by whom this promise is to be fulfilled, saying: "who," namely God, "gives life to the dead," that is, to the Jews, who were dead in sins, acting against the law — he gives life through faith and grace, that they may obtain the promise of Abraham. John 5:21: "as the Father raises up the dead and gives life," and so on. And "he calls the things that are not," that is, he calls the Gentiles, namely to grace, "as the things that are," that is, as the Jews. Below, chapter 9:25: "I will call that which was not my people," and so on. Now he signifies the Gentiles by "the things that are not," because they were utterly estranged from God. As it is said in 1 Corinthians 13:2: "if I have not charity, I am nothing." And thus by this calling the promise of Abraham will be fulfilled even in the Gentiles. Or what he says, "and he calls the things that are not," is not understood of temporal calling, but of the calling of eternal predestination, because even those who are not, are called and chosen as if they were. Ephesians 1:4: "he chose us in him before the foundation of the world." And of this calling it is said below, 9:12: "not from works, but from him who calls, it was said, that the elder shall serve the younger." Or, he here calls "calling" the simple knowledge or cognition of God, by which he knows future things, which are not yet in act, as though present. And in this way "calling" is taken in Psalm 147:4, where it is said: "who numbers the multitude of the stars," and so on. And according to this sense, what is said here is introduced on account of what was said above, "before God, in whom you believed." For two things seemed to stand against what was said, "I have made you the father of many nations." Of these, one was that Abraham himself was as it were dead on account of old age, as will be said below. And against this he says "who gives life to the dead." The other is that those many nations did not yet exist. And against this he adds, "and calls the things that are not as the things that are." Then, when he says "who against hope," he commends the faith of Abraham. And first he shows the greatness of his faith; second, its efficacy or fruit, at the words "therefore it was also reckoned," and so on. Concerning the first he does two things. First he shows the greatness of Abraham's faith with regard to the promise of the seed to be multiplied; second, with regard to the further promise of the seed to be exalted, at the words "in the further promise," and so on. Concerning the first he does two things. First he shows his faith to have been great; second he shows it to have been firm, at the words "and he was not weak in faith," and so on. Concerning the first he does two things. First he sets forth the greatness of Abraham's faith, saying: "who," namely Abraham, "believed in this hope," that he might become the father of many nations, but against another hope. Concerning which it must be considered that hope imports a certain expectation of a future good; and this certainty is sometimes from a human or natural cause, according to 1 Corinthians 9:10: "he who plows ought to plow in hope." But sometimes the certainty of the one expecting is from a divine cause, according to Psalm 30:2: "in you, Lord, have I hoped," and so on. This good, then, that Abraham should become the father of many nations, had its certainty on the part of God who promised, but the contrary appeared from a natural or human cause. Therefore he says, "who against hope," namely of natural or human cause, "believed in hope," namely of the divine promise. This he sets forth secondly, saying, "according to what was said to him," namely Genesis 22:17: "so shall your seed be, as the stars of heaven and as the sand of the sea." Now both of these are adduced on account of the likeness of an innumerable multitude. For, as to the stars, it is said in Deuteronomy 1:10: "the Lord your God has multiplied you, and today you are as the stars of heaven." As to the sand, it is said in 3 Kings 4:20: "Judah and Israel are innumerable as the sand of the sea." Yet some difference can be observed between the two, so that the just, who were of the seed of Abraham, are compared to the stars, Daniel 12:3: "those who instruct many unto righteousness, as the stars for everlasting eternity." But sinners are compared to the sand, because they are oppressed by the waves of the world as by a kind of sea, Jeremiah 5:22: "I have set the sand as the bound of the sea." Then, when he says "and he was not weak," he shows the firmness of Abraham, which he first sets forth, saying, "and he was not weak." For just as temperance is shown not to be weak when it is not overcome by great desirable things, so faith is shown not to be weak, but strong, when it is not overcome by great difficulties. 1 Peter 5:9: "whom resist, strong in faith." Second, at the words "nor did he consider," etc., he sets forth the difficulties from which it is shown that his faith was not weak. And first indeed on the part of Abraham himself, when he says "he did not consider," namely so as to call the promise into question, "his own body now dead," namely because the generative power in him was already mortified on account of old age, whence he says "when he was now about a hundred years old." For it was to Abraham when he was a hundred years old that Isaac was born, as is found in Genesis 21:5. Now a year before, a son had been promised to him, according to Genesis 18:10: "returning I will come to you at this time, and Sarah shall have a son." But it seems that his body was not dead as regards the generative power, since even after the death of Sarah he took Keturah as wife, who bore him sons, as it is said in Genesis 25:1. Some therefore say that the generative power was dead in him as regards this, that he could generate from an old woman, but not as regards this, that he could generate a son from a young woman. For old men are wont to beget offspring from young women, but not from old women, who are less apt for conceiving. But it seems better to say that the power of generating was miraculously restored to Abraham, both with respect to Sarah and with respect to all women. Second, he sets forth the difficulty on the part of his wife, when he says "and the deadened womb of Sarah," namely he did not consider it so as to disbelieve. Now he says "deadened" with regard to the act of generating, both on account of barrenness and on account of old age. For the manner of women had already ceased to be with her, as it is said in Genesis 18:11. And therefore in Isaiah 51:2, where it is said: "look unto Abraham your father and unto Sarah who bore you," in order to show the deadness and coldness of both, he prefaced it saying: "look unto the rock from which you were hewn, and to the hole of the pit from which you were cut." Then, when he says "in the further promise also of God," etc., he commends the faith of Abraham with regard to the repeated promise concerning the exaltation of the seed. And first he sets forth the firmness of his faith; second, the cause of that firmness, at the words "giving glory to God." He says therefore first, "in the further promise also of God," that is, in his repeated promise, either concerning the multitude of the seed which he promised, first indeed in Genesis 15:5, saying: "look up to heaven and number the stars if you can," and below, in chapter 17:4: "you shall be the father of many nations," and again below, 22:17: "I will multiply your seed as the stars of heaven." Or it is to be understood "in the further promise of God," that is, in the repeated promise concerning the exaltation of his seed, because when he had said, "I will multiply your seed," he immediately adds: "your seed shall possess the gates of your enemies, and in your seed shall all the nations of the earth be blessed." In this promise of God indeed he did not waver, that is, he did not doubt through distrust, namely so as to distrust the truth of the divine further-promise. James 1:6: "he who wavers is like a wave of the sea," and so on. But "he was strengthened in faith," that is, he clung to faith mightily. 1 Peter, last chapter: "whom resist, strong in faith." Accordingly, when he says "giving glory to God," he assigns the reason for the firmness of his faith, saying: he was strengthened, I say, in faith, "giving glory to God," inasmuch as he considered, namely, his omnipotence. Psalm 146:5: "great is his power," and so on. Whence here too it is added, "being most fully persuaded that whatsoever God has promised, he is able also to perform." Wisdom 12:18: "for power is present with you when you will." From this it is clear that whoever is not firm in the faith of God, derogates, as far as is in himself, from the divine glory, either as regards his truth, or as regards his power. Then, when he says "and it was reckoned to him," he commends the faith of Abraham with regard to its effect. And first he sets forth the effect which it had in him, saying: "therefore," namely because Abraham believed this very thing so perfectly, "it was reckoned to him unto righteousness." Maccabees 2:52: "and it was reckoned to him unto righteousness." Second he shows the effect which his faith has also in others. And concerning this he does three things. First he sets forth the likeness of the effect, saying: "now it is not written for him alone, that it was reckoned to him unto righteousness," as though we should reckon that faith was reckoned unto righteousness to Abraham alone, "but it was written for us also," to whom it "shall be reckoned," namely faith, "unto righteousness." Below, 15:4: "whatsoever things were written, were written for our instruction." So then it was written on his account, that it might be for us an example, and on our account, that it might be for us a hope of justification. Second, at the words "to us who believe in him," he shows the likeness of the faith. For the faith of Abraham was reckoned unto righteousness when he believed that his own dead body, and the deadened womb of Sarah, could be given life for the procreation of children. It shall be reckoned also to us, who believe in him who raised our Lord Jesus Christ from the dead: and in God the Father, to whom he himself says in Psalm 40:11: "but you, Lord, have mercy on me and raise me up." And because the power of the Father and the Son is the same, he himself also rose by his own power. Now that this faith justifies is found below, 10:9: "if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved." Third, at the words "who was delivered up," etc., he assigns the cause why faith in the resurrection of Christ justifies, saying: "who," namely Christ, "was delivered up," namely unto death, by God the Father — below, 8:31: "God did not spare his own Son, but delivered him up for us all"; and by himself, Ephesians 5:25: "he delivered himself up for us"; and by Judas, John 19:11: "he who delivered me to you has the greater sin"; and by the Jews, Matthew 20:19: "they will deliver him to the Gentiles to be mocked." "And he rose again for our justification," that is, that by rising he might justify us. Below, 6:4: "as Christ rose from the dead through the glory of the Father, so we also should walk in newness of life." And that he was delivered up unto death for our offenses seems manifest from this, that by his death he merited for us the blotting out of sins, but by rising he did not merit, because in the state of the resurrection he was not a wayfarer, but a possessor. And therefore it must be said that the death of Christ was salutary for us, not only by way of merit but also by way of a certain efficient causality. For since the humanity of Christ was in a certain way the instrument of his divinity, as Damascene says, all the passions and actions of Christ's humanity were salvific for us, inasmuch as they proceeded from the power of the divinity. But because an effect bears some likeness to its cause, he says that the death of Christ, by which mortal life was extinguished in him, is the cause of the extinguishing of our sins; but his resurrection, by which he returns to a new life of glory, he says is the cause of our justification, through which we return to newness of righteousness.”

“Having observed when Abraham was justified by faith, and why, for the honour of Abraham and for example to us who call him father, the apostle here describes and commends the faith of Abraham, where observe, I. Whom he believed: God who quickeneth. It is God himself that faith fastens upon: other foundation can no man lay. Now observe what in God Abraham's faith had an eye t - o that, certainly, which would be most likely to confirm his faith concerning the things promised: - 1. God who quickeneth the dead. It was promised that he should be the father of many nations, when he and his wife were now as good as dead (Heb 11:11, Heb 11:12), and therefore he looks upon God as a God that could breathe life into dry bones. He that quickeneth the dead can do any thing, can give a child to Abraham when he is old, can bring the Gentiles, who are dead in trespasses and sins, to a divine and spiritual life, Eph 2:1. Compare Eph 1:19, Eph 1:20. 2. Who calleth things which are not as though they were; that is, creates all things by the word of his power, as in the beginning, Gen 1:3; Co2 4:6. The justification and salvation of sinners, the espousing of the Gentiles that had not been a people, were a gracious calling of things which are not as though they were, giving being to things that were not. This expresses the sovereignty of God and his absolute power and dominion, a mighty stay to faith when all other props sink and totter. It is the holy wisdom and policy of faith to fasten particularly on that in God which is accommodated to the difficulties wherewith it is to wrestle, and will most effectually answer the objections. It is faith indeed to build upon the all-sufficiency of God for the accomplishment of that which is impossible to anything but that all-sufficiency. Thus Abraham became the father of many nations before him whom he believed, that is, in the eye and account of God; or like him whom he believed; as God was a common Father, so was Abraham. It is by faith in God that we become accepted of him, and conformable to him. II. How he believed. He here greatly magnifies the strength of Abraham's faith, in several expressions. 1. Against hope, he believed in hope, Rom 4:18. There was a hope against him, a natural hope. All the arguments of sense, and reason, and experience, which in such cases usually beget and support hope, were against him; no second causes smiled upon him, nor in the least favoured his hope. But, against all those inducements to the contrary, he believed; for he had a hope for him: He believed in hope, which arose, as his faith did, from the consideration of God's all-sufficiency. That he might become the father of many nations. Therefore God, by his almighty grace, enabled him thus to believe against hope, that he might pass for a pattern of great and strong faith to all generations. It was fit that he who was to be the father of the faithful should have something more than ordinary in his faith - that in him faith should be set in its highest elevation, and so the endeavours of all succeeding believers be directed, raised, and quickened. Or this is mentioned as the matter of the promise that he believed; and he refers to Gen 15:5, So shall thy seed be, as the stars of heaven, so innumerable, so illustrious. This was that which he believed, when it was counted to him for righteousness, Rom 4:6. And it is observable that this particular instance of his faith was against hope, against the surmises and suggestions of his unbelief. He had just before been concluding hardly that he should go childless, that one born in his house was his heir (Rom 4:2, Rom 4:3); and this unbelief was a foil to his faith, and bespeaks it a believing against hope. 2. Being not weak in faith, he considered not his own body, Rom 4:19. Observe, His own body was now dead - become utterly unlikely to beget a child, though the new life and vigour that God gave him continued after Sarah was dead, witness his children by Keturah. When God intends some special blessing, some child of promise, for his people, he commonly puts a sentence of death upon the blessing itself, and upon all the ways that lead to it. Joseph must be enslaved and imprisoned before he be advanced. But Abraham did not consider this, su katenoēse - he did not dwell in his thoughts upon it. He said indeed, Shall a child be born to him that is a hundred years old? Gen 17:17. But that was the language of his admiration and his desire to be further satisfied, not of his doubting and distrust; his faith passed by that consideration, and thought of nothing but the faithfulness of the promise, with the contemplation whereof he was swallowed up, and this kept up his faith. Being not weak in faith, he considered not. It is mere weakness of faith that makes a man lie poring upon the difficulties and seeming impossibilities that lie in the way of a promise. Though it may seem to be the wisdom and policy of carnal reason, yet it is the weakness of faith, to look into the bottom of all the difficulties that arise against the promise. 3. He staggered not at the promise of God through unbelief (Rom 4:20), and he therefore staggered not because he considered not the frowns and discouragements of second causes; su diekrithē - he disputed not; he did not hold any self-consultation about it, did not take time to consider whether he should close with it or no, did not hesitate nor stumble at it, but by a resolute and peremptory act of his soul, with a holy boldness, ventured all upon the promise. He took it not for a point that would admit of argument or debate, but presently determined it as a ruled case, did not at all hang in suspense about it: he staggered not through unbelief. Unbelief is at the bottom of all our staggerings at God's promises. It is not the promise that fails, but our faith that fails when we stagger. 4. He was strong in faith, giving glory to God, enedunamōthē - he was strengthened in faith, his faith got ground by exercise - crescit eundo. Though weak faith shall not be rejected, the bruised reed not broken, the smoking flax not quenched, yet strong faith shall be commended and honoured. The strength of his faith appeared in the victory it won over his fears. And hereby he gave glory to God; for, as unbelief dishonours God by making him a liar (Jo1 5:10), so faith honours God by setting to its seal that he is true, Joh 3:33. Abraham's faith gave God the glory of his wisdom, power, holiness, goodness, and especially of his faithfulness, resting upon the word that he had spoken. Among men we say, "He that trusts another, gives him credit, and honours him by taking his word;" thus Abraham gave glory to God by trusting him. We never hear our Lord Jesus commending any thing so much as great faith (Mat 8:10 and Mat 15:28): therefore God gives honour to faith, great faith, because faith, great faith, gives honour to God. 5. He was fully persuaded that what God had promised he was able to perform, plērophorētheis - was carried on with the greatest confidence and assurance; it is a metaphor taken from ships that come into the harbour with full sail. Abraham saw the storms of doubts, and fears, and temptations likely to rise against the promise, upon which many a one would have shrunk back, and lain by for fairer days, and waited a smiling gale of sense and reason. But Abraham, having taken God for his pilot, and the promise for his card and compass, resolves to weather his point, and like a bold adventurer sets up all his sails, breaks through all the difficulties, regards neither winds nor clouds, but trusts to the strength of his bottom and the wisdom and faithfulness of his pilot, and bravely makes to the harbour, and comes home an unspeakable gainer. Such was his full persuasion, and it was built on the omnipotence of God: He was able. Our waverings rise mainly from our distrust of the divine power; and therefore to fix us it is requisite we believe not only that he is faithful, but that he is able, that hath promised. And therefore it was imputed to him for righteousness, Rom 4:22. Because with such a confidence he ventured his all in the divine promise, God graciously accepted him, and not only answered, but out-did, his expectation. This way of glorifying God by a firm reliance on his bare promise was so very agreeable to God's design, and so very conducive to his honour, that he graciously accepted it as a righteousness, and justified him, though there was not that in the thing itself which could merit such an acceptance. This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God.”

“Who against hope believed in hope,.... Abraham believed the promise of God, that he might become the father of many nations, being assisted by a supernatural aid: "in hope"; of the fulfilment of it by the grace and power of God: "against hope": against all visible, rational grounds of hope; Sarah's womb and his own body being dead, but inasmuch as God had said it, he believed: according to that which is spoken, so shall thy seed be; his faith rested upon the word of God, which showed the nature of it, and that it was of the right kind.”

“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, Gen 17:4, Gen 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, etc. - 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.”

“As it is written, &c.-- (Gen 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis. before--that is, "in the reckoning of." him whom he believed--that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was." even God, quickeneth the dead--The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.”