20 Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God,
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. [1] 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. [2] 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.
1 - The verb is diekrithe, 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 1-Corinthians 11:31, but not in the passive -- See Matthew 21:21, Mark 11:23, Acts 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 diakrinesthai, is to doubt, to hesitate, to dispute, to distrust, (diffidere.) -- Ed.
2 - "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."
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 Abraham's 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.
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.
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", Exodus 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 Genesis. fol. 83. 4. (w) Tzeror Hammor, fol. 87. 4.
He staggered--hesitated
not . . . but was strong in faith, giving glory to God--as able to make good His own word in spite of all obstacles.
*More commentary available at chapter level.