Romans 4:19-22 Without becoming weak in faith he ...

Romans 4:19-22 Without becoming weak in faith he contemplated his own body,
now as good as dead since he was about a hundred years old, and the deadness
of Sarah's womb; yet, with respect to the promise of God, he did not waver in
unbelief but grew strong in faith, giving glory to God, and being fully assured that
what God had promised, He was able also to perform. Therefore IT WAS ALSO
CREDITED TO HIM AS RIGHTEOUSNESS.

With verses 16-18 in mind, we see that Abraham had a life of believing God beyond a confidence in a promise;
he was able to see the promise of the seed. We saw last lesson that seeing removes hope because you no
longer are anticipating—you have realization. What Abraham had we can have as well. We have all the
information we need. We have the past, we have the present and we have the future all written as historical
fact. The three questions that we need to ask ourselves are do we know the promises, do we believe the
promises, and do we then rely on the promises.

The main “hope” for us is not for the Savior to come the first time but for His return. How can we “see” Jesus?
Can we perceive the future so as to have our lives describes as “believing beyond hope?” What does it take?

It may mean that we need to revisit the promises that have been fulfilled to find assurance that God is both
capable and reliable. We then need to review the promises of which we are recipients. Next we need to
purposely and regularly revisit those promises to maintain our confidence in what we do not see. It also may
mean a negation of that which distracts us. Abraham is the example we need to follow (Hebrews 10:23).

In looking at verses 19-22, the promise of a son to a man that had no physical means of producing with a wife
that had no physical means of bearing is literally hard to believe. But here it states that Abraham did not
“become weak” in faith.

“ἀσθενέω astheneō (ahs-theh-neh-oh)” means to be feeble, impotent, sick, weak. This appears to be a play
on words—Abraham was not impotent in faith even though he was impotent in the flesh.

Faith has a definite article, so it should be “the faith.” Once again we must understand this as it was written.
The faith is the doctrine (Word) of God. So what this is saying is that Abraham was not weak in regards to the
Word that he got from the Lord. This is an example of how we should function. We have a tangible,
reasonable, verifiable Word of God that if we read, believe, and focus on it, we should have full confidence in
what God has said.

Do not take “the faith” and make it un-definable; it is truth that can be and must be learned and ingrained in
our minds so that we have truth to lean on in times of need. Doctrine overcomes circumstance.

The rest of the verse shows us this in the example of Abraham. We have the situation. Abraham
contemplated his body as good as dead. The way the NASB translates this is consistent with the thought of
this verse, but it does not capture the full force. The phrase in Greek is “He considered his body having been
dead.” The verb is used as a participle.

First he considered, contemplated in the NASB, is “κατανοέω katanoeō (kah-tah-nah-eh’-oh)” and means to
look at with reflection, to gaze upon oneself figuratively, to self-contemplate. It means to think about but with
oneself as the main topic.

Next is dead, “νεκρόω nekroō (nehk-rah’-oh).” This is the verb of dead, to be put to death. This is a perfect
tense participle—having been put to death. Last lesson, Abraham’s age was put into perspective. But
sometimes we place accounts in the Bible with those of fables. We believe it but we do not relate. This was
not pre-flood; his contemporaries were living longer than we do now, but not much. The norm was that being
100 years old meant that he no longer had the ability to have children.

Therefore, Abraham sitting in his tent, reflects on the promise of God, and then looks at his circumstance.
Abraham reviews the information and in reflection states that his body had been put to death. Abraham was
fully convinced that he had no ability, and Sarah had never been able to have children. What are you going to
believe—God or your own eyes? One can imagine Abraham pondering the promise that the Seed would come
through him and through Sarah, then reviewing the observable information and concluding that it is physically
impossible. Therefore God must be able to call back from the dead and call into existence that which does not
exist. This is what Abraham is facing, the Bible records the events and Paul comments on those events saying
that Abraham did not waiver in unbelief (Genesis 12:4; 15:6; 17:15-22; 18:9-15). Having all the evidence
saying it’s impossible, Abraham believing God and His promise coming to fruition leads to the test of Abraham.
This is why Abraham does not argue; he does not hesitate; he knows that anything is possible and is not
concerned with what seems to be impossible.

Is anything too marvelous for the Lord to do? You made the heavens and the
earth with your great power and your outstretched arm; nothing is too difficult
for you. I am the Lord, the God of all the living! Is anything too difficult for me?
And he said, “What is impossible for human beings is possible for God.”
Genesis 18:14; Jeremiah 32:17,27; Luke 18:27

This is further substantiated as Paul continues in verse 20-21. It states that Abraham did not waiver in
unbelief. Did not waiver is a negative particle with the verb “διακρίνω diakrinō,” which means, in the middle
voice, to either distinguish or to doubt (Romans 14:22-23; James 1:5-6).

The next words are “ho apistia.” The noun “apistia” is normally translated unbelief. Of the twelve times it is
used in the New Testament, a definite article is used with the noun. The difference is that when an article is
used, it seems that a particular doctrine is in focus. The phrase “he did not doubt in the unbelief” refers to the
specific promise of Genesis 12:1-3, Genesis 15:1-5, Genesis 17:15-19, and Genesis 18:9-15. Abraham had the
promise reiterated and believed God.

The second half of verse 20 gives the antithesis—“But grew strong in faith.” Prior to looking at the entire text,
the first thing I look for is an article. There is in fact an article for faith—“But grew strong in the faith.” The
conjunction “alla” (but) indicates a strong contrast.

“ἐνδυναμόω endunamoō (ehn-doo-nah-mah’-oh)” is rooted in “dunamis,” so the word at first glance has an
idea of ability. To be strengthened means that one has ability to perform. The verb is in the passive, the
ability was provided to Abraham. There was a cause behind Abraham’s ability to perform in the faith.

What was the cause? Most at this point close their eyes and with pierced lips say “God gave Abraham
supernatural ability to believe.” But if God desires all men to be saved and to function like Abraham, then we
must conclude that, although God could, He does not directly cause a person to be “strong in believing.” The
cause is actually found in verse 20.

“δίδωμι didōmi (dihd’-oh-my)” means to give over and is used in the participial form (Nominative Aorist Active
Participle)—“having given glory to God.” As a participle, this works to support the verb by showing what
Abraham was doing when he was strengthened.

Remembering that glory is the word for what gets lifted up or emphasized in a situation or recognized as the
one performing, what is it that gets the emphasis in Abraham’s life? As we saw Abraham had the physical
impossibility and countered it with the promise of the One who has power over life and existence. As he
considers all the evidence, Abraham gives the emphasis and recognition to God over his circumstance. This is
why, in our family’s life, we have chosen to adopt a practice of worship in times of distress and trials. It is also
at this time that we must remind each other that worship is restating to God His character, works, and
attributes. When faced with and impossible promise from God, Abraham worshiped and, through the review
of the character of God, he received ability in the doctrines of God. “ἐνδυναμόω endunamoō (ehn-doo-nah-
mah’-oh)” is also used in in Ephesians 6:10. The verb here is in the imperative. God, through Paul, provides
instruction to be strengthened in the Lord. Then the means are provided in verse 11-20.

Back to Romans 4, in verse 21, Paul also reiterates Abraham stance. “πληροφορέω plērophoreō (play-rah-fah-
reh-oh)” is a compound word that combines “full” and “to wear”—to put on fully, to carry forward fully. This

is used as a metaphor and means being confirmed in the mind or fully satisfied (Romans 14:5), or as fully
accomplished (Luke 1:1; 2nd Timothy 4:5,17). Here, the sense is that Abraham was fully assured that God was
going to accomplish what He promised. This also provides information as to how Abraham was strengthened
in the faith.

Being one who was not weak in faith, and who did not doubt in regards to the promises, but became strong in
the faith was accounted to Abraham as righteousness. The necessary observation is that this was not a one-
time event. This was a lifetime of promises followed by Abraham’s contemplation, and concluded with a full
confidence in what God has said that He would do. This, as we will see, is the life example of a man of faith.
Abraham the believer is known because he had a life history of taking God at His word in spite of the physical
impossibilities.

Romans 4:23-25 Now not for his sake only was it written that it was credited to
him, but for our sake also, to whom it will be credited, as those who believe in
Him who raised Jesus our Lord from the dead, He who was delivered over
because of our transgressions, and was raised because of our justification.

This final paragraph is very strait-forward, providing the point for entire content of Chapter 4. The
information was written for our benefit. Abraham provides the example for all men of all time (Romans 15:4;
1st Corinthians 10:11; 2nd Timothy 3:16-17). All Scripture is used for our benefit; the account of Abraham was
provided for a specific purpose. Again, the purpose was to provide an example for us to follow, not only in
initial justification, but also in how to have a life of belief and emphasis in the God who promises.

The main question from this verse is a question that is often avoided. In the paragraph, who is it that is
believed upon?—on Him who raised Jesus our Lord. Who are we told to believe upon in most of the New
Testament?—in Jesus who died for our sin. The question actually provides information as to why we
understand who the God of the Bible and the Man Jesus Christ are.

Abraham believed in God in Genesis 15:6. Who is that God? In John 2:11 Jesus’ disciples believed in Him. John
6:29 – Believe in Him whom God has sent. John 14:1 – Believe in God, believe also in Me. Titus 1:1-3 – God,
Jesus is the God (Elohim) from Genesis who promised the Seed, the Savior. What Romans 4:23-25 relates is
that believing in Jesus is believing in God; it is a synonymous relationship.

One final point on the text in verse 25—the preposition “because” in both places is “dia” with the accusative
and means on account of, for the benefit of, or for the sake of. We are not the cause of His being delivered up
or of His being raised—He didn’t have to do it. We are the beneficiaries.