Romans 9:8-9. Romans 9:8-The Biological Descendants Of Abraham Are Not The Children Of God But Rather The Children Of The Promise Are

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1 Romans 9:8-9 Romans 9:8-The Biological Descendants Of Abraham Are Not The Children Of God But Rather The Children Of The Promise Are Romans 9:8 teaches that the racial descendants of Abraham are not considered by God to be either His children or Abraham s spiritual descendants but rather He considers the children of the promise as being both. Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. That is is composed of the nominative neuter singular form of the demonstrative pronoun houtos (ou!to$), that and the third person singular present active indicative form of the verb eimi (ei(miv), is. Together, they introduce a statement that clarifies Paul s statement in Romans 9:7. The demonstrative pronoun houtos means this and refers to the quotation from Genesis 21:12, which appears at the end of Romans 9:7. The word functions as a nominative subject meaning that it is performing the action of the verb eimi. When houtos is used with the verb eimi to introduce an explanation or clarification, the verb should be translated idiomatically as means. The present tense of the verb eimi is diminished due to the fact that it is used in a idiomatic sense with the demonstrative pronoun houtos. The active voice indicates that demonstrate pronoun houtos as the subject performs the action of the verb of eimi. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. Therefore, we will translate the expression tout estin, this means. Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. It is does not translate a word in the original text but is added by the translators since they interpret Paul as employing the figure of ellipsis meaning that he Paul deliberately omits the third person singular present active indicative form of the verb eimi (ei)miv) (i-mee), though it is implied. However, this word does not need to be supplied as we will demonstrate. Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. Children of the flesh is composed of the articular nominative neuter plural form of the noun teknon (tevknon) (tek-non), children and the articular genitive feminine singular form of the noun sarx (savrc) (sarx), of the flesh William E. Wenstrom, Jr. Bible Ministries 1

2 The noun teknon means children and is used with reference to Abraham s biological posterity as indicated by the noun sarx, which refers to biological or racial descent. The articular construction of the noun teknon distinguishes it as the nominative subject and the demonstrative pronoun houtos that appears later in the verse as a nominative in simple apposition meaning it stands in apposition to teknon. As the subject, teknon is performing the action of the verb eimi, which is deliberately omitted by Paul due to his use of the figure of ellipsis. The articular construction of the noun sarx is generic meaning it is distinguishes these children of biological descent from those who are spiritual descendants of Abraham. The noun sarx functions also as an attributive genitive meaning it specifies an attribute or innate quality of the head noun teknon, children. It expresses quality like an adjective but with more sharpness and distinctness. If the noun in the genitive can be converted into an attribute adjective, modifying the noun to which it stands related, then it is likely attributive. In Romans 9:8, as an attributive genitive the noun sarx sharply emphasizes the distinctiveness of Abraham s biological posterity. Here we can translate sarx with the adjective biological. Therefore, we will translate the expression ta tekna tes sarkos, biological children. Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. Who is the nominative neuter plural form of the demonstrative pronoun houtos (ou!to$), which means, these and not who since it refers to the preceding expression ta tekna tes sarkos, biological children. Corrected translation thus far of Romans 9:8: This means these biological children Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. Are does not translate a word in the original text but is correctly added by the translators since they correctly interpret Paul as using the figure of ellipsis meaning that he deliberately omits the third person plural present active indicative form of the verb eimi (ei)miv) (i-mee), though it is implied. The word denotes individuals that belong to a particular group of individuals in the human race who are identified as tekna tou theou, children of God. The word s meaning is emphatically negated by the emphatic negative adverb ou, which can be translated, by no means. Therefore, together they indicate that those Jews who are simply biological descendants of Abraham are by no means considered by God to be His children William E. Wenstrom, Jr. Bible Ministries 2

3 The word functions as a copula uniting the subject and the predicate nominative. The subject is ta tekna, children that is modified by the articular genitive form of the nouns sarx, biological and the predicate nominative is tekna, children, which is modified by the articular genitive form of the noun theos, of God. The present tense of the verb is gnomic used of a general timeless fact indicating an eternal spiritual truth or spiritual axiom. This indicates that those who are simply the biological children of Abraham by no means are as an eternal spiritual truth God s children. The active voice is stative indicating that the subject exists in the state indicated by the verb eimi. Therefore, the stative active voice indicates that those Jews who are only biological children of Abraham by no means exist in the state of being God s children. The indicative mood is declarative presenting this assertion as an unqualified statement of fact and Bible doctrine. We will translate eimi, are, as an eternal spiritual truth. Corrected translation thus far of Romans 9:8: This means these biological children by no means are, as an eternal spiritual truth Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. Children of God is composed of the nominative neuter plural form of the noun teknon (tevknon) (tek-non), children and the articular genitive feminine singular form of the noun theos (qeov$) (theh-os), of God. The noun teknon is used with reference to God s children as indicated by the genitive form of the noun theos, God, which modifies it. The articular construction of the noun theos signifies that the word is a reference to God the Father since it is commonly used in this manner in the Greek New Testament to indicate this. Also indicating that theos is a reference to the Father is that the word it is modifying, namely, the noun teknon, children speaks of a father and child relationship. The noun theos functions a genitive of possession indicating that these children belong to the Father. Therefore, we will translate the noun theos, God s. Corrected translation thus far of Romans 9:8: This means these biological children by no means are, as an eternal spiritual truth, God s children Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. But is the adversative use of the conjunction alla (a)llav) (al-lah), which introduces a statement that stands in direct contrast to the idea that the biological children of Abraham constitute the children of God. The word presents the stark 2009 William E. Wenstrom, Jr. Bible Ministries 3

4 contrast between those Jews who are only biological children of Abraham with the children of the promise. In context the children of the promise are those descendants of Abraham who were in the line of Isaac and exercised faith in the covenant promises and in particular faith in the promised Messiah. In context, the biological children of Abraham are a reference to those descendants of Abraham who were born in the line of Ishmael. This is all indicated since Paul s quotation from Genesis 21:12 is a record of the Lord s promise that Ishmael would not be Abraham s heir but rather Isaac, whom He promised Abraham would be born to him. We will translate alla, on the contrary. Corrected translation thus far of Romans 9:8: This means these biological children by no means are, as an eternal spiritual truth, God s children. On the contrary Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. The children of the promise is composed of the articular nominative neuter plural form of the noun teknon (tevknon) (tek-non), the children and the articular genitive feminine singular form of the noun epangelia (e)paggeliva) (ep-ang-el-eeah), of the promise. The noun teknon is a reference to the spiritual children of Abraham that were born in the line of Isaac. This is indicated since at the end of Romans 9:7, Paul quotes the Lord s promise to Abraham that appears in Genesis 21:12 that by means of the line of Isaac, Abraham s spiritual descendants would be effectually called by God. The articular construction of the noun teknon indicates that the word is functioning as the nominative subject meaning that it is performing the action of the verb logizomai, are regarded. In context, epangelia, promise refers specifically to the Lord s promise to Abraham that by means of Isaac s line Abraham s spiritual descendants would be effectually called by God. This is indicated since at the end of Romans 9:7, Paul quotes the Lord s promise to Abraham that appears in Genesis 21:12 that by means of the line of Isaac, Abraham s spiritual descendants would be effectually called by God. Romans 9:6-7, Now, this does not by any means imply that the word originating from God is nullified because each and every person who descended from Israel, these are, as an eternal spiritual truth, by no means, Israel. Nor because they are, as an eternal spiritual truth, Abraham s biological descendants are they, as an eternal spiritual truth, spiritual children. On the contrary, by means of the line of Isaac for your benefit, spiritual descendants will be effectually called William E. Wenstrom, Jr. Bible Ministries 4

5 The articular construction of the noun epangelia, promise is generic meaning it is distinguishes these spiritual children of Abraham that were born in the line of Isaac from those who are simply Abraham s biological descendants. The noun epangelia, promise functions also as an attributive genitive meaning it specifies an attribute or innate quality of the head noun teknon, children. It expresses quality like an adjective but with more sharpness and distinctness. If the noun in the genitive can be converted into an attribute adjective, modifying the noun to which it stands related, then it is likely attributive. In Romans 9:8, as an attributive genitive the noun epangelia sharply emphasizes the distinctiveness of those children born in the line of Isaac. Here we can translate epangelia with the adjective promised. Therefore, we will translate the expression ta tekna tes epangelias, the promised children. Corrected translation thus far of Romans 9:8: This means these biological children by no means are, as an eternal spiritual truth, God s children. On the contrary, the promised children Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. Are regarded is the third person singular present aorist passive indicative form of the verb logizomai (logivzomai) (lo-gidz-o-my). The verb logizomai means, to hold a view or have an opinion with regard to something. In context, it means that those born in the line of Isaac who exercised faith in the promised Messiah are regarded by God or considered by Him to be the spiritual descendants of Abraham. Paul clearly taught in Romans chapter four that Abraham was justified through faith in the Lord. Therefore, his spiritual descendants are those who imitate his faith in the promised Messiah. Those who were born in the line of Isaac must also be those who imitate the faith of Abraham in the promised Messiah. These will thus be considered or regarded by God as the spiritual descendants of Abraham. Romans 4, Therefore, what is the conclusion that we are forced to with respect to Abraham s experience, our forefather with respect to genealogical descent? For instance, if-and let us assume that it s true for the sake of argument that Abraham was justified by means of meritorious actions, then, he does possess a reason for boasting but never in the judgment of God. For what does the Scripture say? Abraham had absolute confidence in (the Son of) God. Consequently, for his benefit, it was credited and regarded as righteousness. But for the benefit of the one who does work hard, his compensation is never considered at any time as a gift but rather, what is due. On the other hand, for the benefit of the one who does not work hard but does exercise absolute confidence in the One who, as an eternal spiritual truth, 2009 William E. Wenstrom, Jr. Bible Ministries 5

6 justifies the ungodly, his faith is, as an eternal spiritual truth, credited and regarded as righteousness. In fact, in the same way, David also describes the blessing that produces divine happiness in the person for the benefit of whom God (the Father) as an eternal spiritual truth credits (divine) righteousness independently of meritorious actions: Spiritual benefits belong to those whose crimes have been fully pardoned and whose failures to measure up have been covered. A spiritually prosperous man, whose personal sin the Lord, as an eternal spiritual truth, absolutely never ever takes into account. Then, is, as an eternal spiritual truth, this blessing that produces a happiness that is divine in quality upon the circumcised, or also upon the uncircumcised? For we contend, Faith was credited and regarded as righteousness for the benefit of Abraham. In what condition then, was it credited, at the point of time when he was circumcised, or when uncircumcised? By no means, when circumcised but rather, when uncircumcised. In fact, he had undergone the distinguishing mark, namely, circumcision as confirmation of the righteousness, that is by means of faith, which he had when uncircumcised in order that he himself might, as an eternal spiritual truth, be the spiritual father over each and every person who does believe while uncircumcised so that righteousness might be credited to them for their benefit. In addition that he himself might, as an eternal spiritual truth, be the father over the circumcision, not only with reference to those from the circumcision, absolutely not. But also, with reference to those who do imitate the example produced by our father Abraham s faith, which he exercised when uncircumcised. For the promise to Abraham or to his Descendant that he himself, as an eternal spiritual truth, would inherit the earth was, as an eternal spiritual truth, never by means of obedience to the (Mosaic) Law but rather by means of the righteousness produced by faith. For, if-and let us assume that it s true for the sake of argument, those who by means of obedience to the (Mosaic) Law are, as an eternal spiritual truth, heirs, then faith is useless and in addition, the promise is meaningless. For, the Law, as an eternal spiritual truth, produces righteous indignation but where there is, at any time, the total absence of the Law, neither, is there, as an eternal spiritual truth, violation. On account of the following, it (the promise of inheriting the world) is, as an eternal spiritual truth by means of faith as a source in order that it might be fulfilled in accordance with grace with the result that the promise is, as an eternal spiritual truth, guaranteed to each and every one of the descendants. Not only for the benefit of those descended from the jurisdiction of the Law, absolutely not but also for the benefit of those descended from Abraham s faith who is, as an eternal spiritual truth, the spiritual father of each and every one of us. (Just as it stands written for all of 2009 William E. Wenstrom, Jr. Bible Ministries 6

7 eternity, I have appointed you to be the spiritual father of many nations. ) He is, as an eternal spiritual truth, the spiritual father of each and every one of us in the determination of God whom (God) he (Abraham) had absolute confidence in, the One who, as an eternal spiritual truth, gives life to the dead ones and in addition, as an eternal spiritual truth, commands the non-existent to exist who had absolute confidence upon the object of confident expectation contrary to human expectation with the result that he himself became the father over many nations according to that which is solemnly declared, in this way, your descendants will be. In fact, without becoming weak with respect to his faith, after careful consideration and observation he was thoroughly aware of his own physical body as now being sexually impotent while already being approximately a hundred years of age as well as the impotence of Sarah s womb. Yet, with respect to the promise from (the Son of) God, he never permitted himself to doubt by means of unbelief but rather he permitted himself to be empowered by means of his faith while simultaneously giving glory to (the Son of) God. Also, he was being fully assured that what He had promised to do in the future, He is also, as an eternal spiritual truth, able to fulfill. Therefore, for this very reason, for his benefit it was credited and regarded as righteousness. Now, by no means was it written on behalf of him alone that it was credited for his benefit but also for our sake. For whose benefit, it is without a doubt, as an eternal spiritual truth, credited when we do exercise absolute confidence upon the One who raised Jesus our Lord from the dead ones who has been delivered over to death because of our transgressions and in addition was raised because of our justification. The present tense is a gnomic present, which is used for a general timeless fact or spiritual axiom, or an eternal spiritual truth. This indicates that those born in the line of Isaac who exercise faith in the promised Messiah are, as an eternal spiritual truth considered or regarded by the Father as being the spiritual descendants of Abraham. The passive voice is a called a divine passive. It means that the subject receives the action of the verb from either an expressed or unexpressed agency. Therefore, the passive voice means the promised children, those born in the line of Isaac that have imitated Abraham s faith in the promised Messiah, as the subject, receive the action of being regarded by the unexpressed agency who is clearly God. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. We will translate the verb logizomai, are, as an eternal spiritual truth, considered (by God) William E. Wenstrom, Jr. Bible Ministries 7

8 Corrected translation thus far of Romans 9:8: This means these biological children by no means are, as an eternal spiritual truth, God s children. On the contrary, the promised children are, as an eternal spiritual truth, considered (by God) Romans 9:8, That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. As descendants is composed of the preposition eis (ei)$) (ice), as and the accusative neuter singular form of the noun sperma (spevrma) (sper-mah), descendants. The noun sperma refers to the spiritual descendants of Abraham since in context Paul is contrasting the biological descendants of Abraham with his spiritual descendants who are born in the line of Isaac and have exercised faith in the promised Messiah as Abraham did. The word is functioning as a collective singular meaning that although it is in the singular form it is referring to group of individuals, namely, Abraham s spiritual descendants. Therefore, we will translate sperma, spiritual descendants. The word functions as the object of the preposition eis. The preposition expresses equivalence meaning that those who are born in the line of Isaac and have imitated Abraham s faith in the Lord are considered by God as or the equivalent to the spiritual descendants of Abraham. We will translate this prepositional phrase as spiritual descendants. Completed corrected translation of Romans 9:8: This means these biological children by no means are, as an eternal spiritual truth, God s children. On the contrary, the promised children are, as an eternal spiritual truth, regarded as spiritual descendants. So in Romans 9:8, Paul is clarifying his statement in Romans 9:7 in which he taught that by means of the line of Isaac and not by the line of Ishmael would Abraham s spiritual descendants be effectually called by God to inherit the covenant promises that He made to Abraham. In Romans 9:7, Paul cites Genesis 21:12 to further develop his argument in verse 6 that those Jews who descended biologically from Israel, aka Jacob, are by no means the Israel that God considers to be His covenant people. In verse 7, he teaches that Abraham s biological descendants are by no means his spiritual children. On the contrary, the Lord promised Abraham that by means of the line of Isaac and not by the line of Ishmael would his spiritual descendants be effectually called by Him to inherit the covenant promises that He made to Abraham. Paul s statement in verse 8 serves to further explain or clarify his statement in verse 7 by stating that Abraham s biological descendants are not the children of God but rather the children of the promise are regarded by God as Abraham s 2009 William E. Wenstrom, Jr. Bible Ministries 8

9 spiritual descendants. Ishmael was simply Abraham s child by natural or biological descent. However, Isaac was not only Abraham s child by natural descent but also he was the child that the Lord promised him and which promise is recorded in Genesis 21:12 that Paul cited in verse 7. It would be through Isaac s line that God would effectually call those Jews who exercised faith in the promised Messiah and the promises made to Abraham and Isaac and Jacob. Therefore, in verse 8, Paul seeks to clarify his statement in verse 7 by teaching that Abraham s biological descendants are by no means considered by God to be His children but rather those born in the line of Isaac, the promised child and who imitate Abraham s faith in the Lord are regarded as spiritual descendants. With this clarification, Paul again reiterates his statement in verse 6 that being a biological descendant of the patriarchs does not constitute being a true Israelite or in other words being an Israelite that is a beneficiary of the covenant promises made to the patriarchs William E. Wenstrom, Jr. Bible Ministries 9

10 Romans 9:9-Paul Cites Genesis 18:10, 14 To Identify Specifically The Content Of The Lord s Promise To Abraham In Romans 9:1, Paul implicitly appeals to Christ and the Holy Spirit as witnesses as to the veracity of his statements in Romans 9:2-3. Then in Romans 9:2, he expresses his great sorrow and unceasing grief over the nation of Israel s rejection of Jesus Christ as their Messiah. Paul in Romans 9:3 communicates to his readers his great love for the nation of Israel by expressing his desire to be separated from Christ for their sake. Then, in Romans 9:4-5, he lists eight privileges that were given to the nation of Israel by God that helps the reader understand the depth of his sorrow and grief. Next, in Romans 9:6, we have the start of a new paragraph and in this verse Paul presents the premise that not all Israel is Israel and that God s Word has not failed and for the rest of the chapter he illustrates this premise. Paul in Romans 9:7 continues to develop further the principle that not all those who are Israelites racially or biologically are considered by God as the true or spiritual Israel. In this passage, he supports this distinction between racial or ethnic and spiritual Israel and explains its basis in Romans 9:7-13. Paul s argument is divided into two sections: (1) Verses 7-9: Illustration with the selection of Isaac (2) Verses 10-13: Illustration with selection of Jacob over Esau. He proves his point in these verses through the presentation of Old Testament passages. In this passage, he cites Genesis 21:12 to prove this point with his readers that being a spiritual child of Abraham is not a birthright or in other words it is not based upon one s racial heritage but rather it is based upon faith in the promises and in particular faith in the promised Messiah. Paul in Romans 9:8 teaches that the racial descendants of Abraham are not considered by God to be His children but rather He considers the children of the promise as being such and that the children of the promise are regarded by God as being Abraham s spiritual descendants. In Romans 9:9, the apostle cites Genesis 18:10 and 14 to identify specifically the content of the Lord s promise to Abraham, which was that the Lord would fulfill His promise to Abraham and Sarah and they would have a son named Isaac. Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. For is the explanatory use of the post-positive conjunction gar (gavr). In Romans 9:8, Paul teaches that the racial descendants of Abraham are not the considered by God to be either His children or Abraham s spiritual descendants but rather He considers the children of the promise as being both. God considers His children and Abraham s spiritual descendants as being one and the same William E. Wenstrom, Jr. Bible Ministries 10

11 Romans 9:8, This means these biological children by no means are, as an eternal spiritual truth, God s children. On the contrary, the promised children are, as an eternal spiritual truth, regarded as spiritual descendants. Now, in Romans 9:9, Paul employs the conjunction gar in order to introduce a statement that identifies specifically the content of the promise that the Lord made to Abraham. This statement identifies that the Lord promised Abraham and his wife Sarah a son. Therefore, we will translate gar, specifically. Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. This is the nominative masculine singular form of the immediate demonstrative pronoun houtos (ou!to$) (hoo-tos), which is kataphoric meaning that it is pointing to the quotation from Genesis 18:10, 14 that immediately follows it, which identifies that the Lord promised Abraham and Sarah a son. Houtos functions as the nominative subject and the articular nominative form of the noun logos, word as the predicate nominative. This is indicated in that the rule of Greek grammar is that when you have both an articular noun and a pronoun in the nominative case in the same sentence, the pronoun has greater priority and will be the subject even though the noun is articular, which would normally indicate that it is the subject. We will translate houtos, this. Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. Is does not appear in the original text but is added by the translators since Paul is using the figure of ellipsis meaning that he deliberately omits the third person singular present active indicative form of the verb eimi (ei)miv) (i-mee). The verb eimi means, to possess a certain inherent characteristic, which denotes that the promise is of a divine character since it consists of the Lord s promise to Abraham at ninety-years of age that he and his wife Sarah would have a child a year later. The word functions as a copula uniting the subject and the predicate nominative. The subject as we noted is the immediate demonstrative pronoun houtos, this and the predicate nominative is the articular nominative form of the noun logos, the word. The present tense is a gnomic present used of a spiritual axiom or eternal spiritual truth. This indicates that the Lord s promise to Abraham at ninety-nine years of age that he and his wife Sarah would have a son a year later is as an eternal spiritual truth the promise. The active voice is a stative active indicating that the subject, the Lord s promise to Abraham at ninety-nine years of age that he and his wife Sarah would have a son a year later, exists in the state of being the promise William E. Wenstrom, Jr. Bible Ministries 11

12 The indicative mood is declarative presenting this Pauline assertion as an unqualified statement of Bible doctrine. We will translate eimi, is, as an eternal spiritual truth. Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. The word of promise is composed of the articular nominative masculine singular form of the noun logos (lovgo$) (log-os), the word and the genitive feminine singular form of the noun epangelia (e)paggeliva) (ep-ang-el-ee-ah), of the promise. The noun logos is a reference to a statement made by the Lord. The word s adjunct, epangelia, promise and the quotation from Genesis 18:10, 14 indicates that this statement refers to the Lord s prophetic promise to Abraham when he was ninety-nine years of age that he and his wife Sarah would have a son a year later. The articular construction of the word emphasizes the uniqueness of this statement in that it was directed specifically to Abraham and was a prophetic promise that Abraham who at the time was ninety-nine years of age would have a son a year later through his wife Sarah. This monadic concept is further indicating the genitive adjunct, epangelias, promise. Together, both articular expressions express a monadic concept. The noun logos functions as a predicate nominative meaning that it is making the assertion that the Lord s prophetic promise to Abraham when he was ninetynine years of age that he and his wife Sarah would have a son a year later is the content of the Lord s statement. The noun epangelia refers to the prophetic promise that the Lord made to Abraham when he was ninety-nine of age that he and his wife Sarah would have a son a year later as indicated by the quotation from Genesis 18:10, 14, which follows it. The word appears in the emphatic position of the sentence for emphasis. Its anarthrous construction is qualitative emphasizing the divine character of this promise. It functions as an epexegetical genitive which defines the ambiguous noun logos, the word in that it explains what type of statement the Lord made to Abraham. We will translate the word epangelia, which is a divine promise. Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON William E. Wenstrom, Jr. Bible Ministries 12

13 The statement AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON is a loose paraphrase of Genesis 18:10 and 14. Douglas Moo makes the following comment on this, he writes, The first part of Paul s quotation parallels Genesis 18:10 (katav tovn kairovn tou~ton ei)$ w%ra$, kaiv e%cei ui(ovn Sarra h( gunhv sou), while the latter part follows Genesis 18:14 (ei)$ tovn kairovn tou~ton a)nastrevyw prov$ se ei)$ w%ra$, kaiv e&stai th ~ Savrra ui(ov$). Most scholars think that Paul has therefore used both verses (Stanley, however, dissents, arguing that Paul refers only to verse 14 [Paul and the Language of Scripture, page 104]) Paul s e)leuvsomai, on the other hand, differs from the LXX rendering in both verses as well as from the MT (bwva*: I will return ). Some think that Paul s choice may have a theological motivation (e.g. Byrne, 133), but it may be no more than a substitution made necessary by the removal of the quotation from the context. (The New International Commentary on the New Testament, The Epistle to the Romans, page 578; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., 1988) Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. AT THIS TIME is composed of the preposition kata (katav), AT and the articular accusative masculine singular form of the noun kairos (kairov$) (ki-ros), TIME and the accusative masculine singular form of the immediate demonstrative pronoun houtos (ou!to$) (hoo-tos), THIS. In Romans 9:9, the noun kairos refers to a specific, precise moment in the future. The articular construction of the word is monadic indicating a unique moment in the future. The preposition kata is employed with the accusative form of the noun kairos as a marker of a specific moment in human history. That moment is when the Lord would deliver on His promise to Abraham and Sarah that they would have a child together exactly one year after the Lord made this promise according to a comparison of Genesis 18:10 and 14. The demonstrative pronoun houtos is anaphoric pointing to the articular form of the noun kairos. Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise: At this time next year Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. I WILL COME is the first person singular future (deponent) middle indicative form of the verb erchomai (e*rxomai) (er-khom-i), which means, to 2009 William E. Wenstrom, Jr. Bible Ministries 13

14 return in the sense of intervening on behalf of Abraham and Sarah by empowering them to have a child together at their advanced age. This interpretation is supported by the fact that erchomai is translating is the Hebrew verb shuv (bwv), to return, which is translated by the New American Standard Updated Version and the New International Version as return in Genesis 18:10 and 14. Genesis 18:10, He said, I will surely return to you at this time next year; and behold, Sarah your wife will have a son. And Sarah was listening at the tent door, which was behind him. Genesis 18:14, Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son. When the Lord says He will return, this does not mean that the Lord would visibly appear to Abraham again in a theophany or Christophany at the same time the following year. But rather it means that He would intervene on behalf of Abraham and Sarah and exercise His omnipotence to fulfill this promise that Sarah would have a child with Abraham. This interpretation is confirmed since the Lord did not visibly appear to Abraham the following year but rather the Lord exercised His omnipotence and enabled Abraham to impregnate Sarah. The first person singular form of the verb refers to the Lord. The future tense of the verb is a predictive future indicating that at the specific time appointed by the Lord in the future, He will intervene on behalf of Abraham and Saran and give them a child in fulfillment of His promise. The middle voice of the verb is deponent meaning that it has an active voice meaning even though it has a middle voice form. The active voice denotes the subject as performing the action of the verb. The subject is the Lord. Thus, the deponent middle voice form of erchomai indicates that at the time next year appointed by the Lord, He will perform the action of intervening on behalf of Abraham and Sarah and give them a son, named Isaac. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. We will translate erchomai, I will intervene. Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise: At this time next year, I will intervene Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. And is the connective use of the conjunction kai (kaiv), which connects the idea of the Lord intervening on behalf of Abraham and Sarah with that of Sarah having a son. The word emphasizes that the birth of Isaac is connected with the Lord s intervening on behalf of Abraham and Sarah William E. Wenstrom, Jr. Bible Ministries 14

15 Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise: At this time next year, I will intervene and Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. Sarah is the articular dative feminine singular form of the proper name Sarrha (Savr)r(a) (sar-hrah), which refers to Abraham s wife and Isaac s mother who is commended by God for her faith. Her name was originally Sarai, which means, my princess and suggests that rulers would come from her lineage and that she was a woman of a measure of social standing. Her name was later changed to Sarah in the covenant ceremony that appears in Genesis 17:5. The name Sarai indicated her honor was confined to one family into which she was born whereas Sarah means, princess of multitudes signifying that the kings of Israel would descend from her, even the greatest of Israel s kings, the Lord Jesus Christ. Sarai her birth-name looks back on her noble descent whereas Sarah emphasizes her covenant relationship with Abraham and the transcendent God and looks ahead or foreshadows her noble descendants. Sarah is the only woman in the Bible whose name is changed and whose age at death is detailed (Gen. 23:1), which reveals her importance to the plan of salvation. She is also presented in 1 Peter 3:1-7 as an example for Christian woman to be obedient to their husbands. Sarai was the daughter of Terah by a different mother than Abraham s (20:12). Therefore, she was the half-sister of Abraham. Sarah s infertility drives the narrative of Genesis 11:27-25:11 since the promises of God are all meaningless apart from an heir being born. Her infertility also tests the faith of both Abraham and Sarah and her beauty drives the narrative since on two occasions, with Pharaoh and Abimelech, Abraham claims that Sarah is his sister rather than his wife in order to protect his life from the rulers of the lands in which he traveled. She offers her slave Hagar to Abraham in order to solve their problem of being childless, which Abraham accepts producing Ishmael and the creation of a problem that exists with us today, the Arab and Israeli conflict. Like Abraham, Sarah is mentioned as a hero of faith in Hebrews 11 since she trusts in the Lord to give her a child even though she was past the age of childbearing. Hebrews 11:11, By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised William E. Wenstrom, Jr. Bible Ministries 15

16 Genesis 17:15-22 records the Lord promising Abraham that his wife Sarai will be the progenitrix or in other words, the mother of numerous nations and kings. The promise that Sarah would become a mother of nations refers to both Abraham and Sarah s national posterity Israel and also their spiritual posterity, namely, regenerate or born-again Israelites and the Gentiles. The nations in view here are not the Arab nations or the Ishmaelites since they are not descendants of Sarah but rather of Keturah and Hagar. The promise that Sarah would become the mother of kings refers to the kings of Israel, both saved and unsaved as well as the king of kings, the Lord Jesus Christ. Genesis 17:1-27, Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, I am God Almighty; Walk before Me, and be blameless. I will establish My covenant between Me and you, and I will multiply you exceedingly. Abram fell on his face, and God talked with him, saying, As for Me, behold, My covenant is with you, and you will be the father of a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham; For I will make you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God. God said further to Abraham, Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant. Then God said to Abraham, As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her. Then Abraham fell on his face and laughed, and said in his heart, Will a child be born to a man one hundred years old? And will Sarah, who is 2009 William E. Wenstrom, Jr. Bible Ministries 16

17 ninety years old, bear a child? And Abraham said to God, Oh that Ishmael might live before You! But God said, No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him. As for Ishmael, I have heard you; behold, I will bless him, and will make him fruitful and will multiply him exceedingly. He shall become the father of twelve princes, and I will make him a great nation. But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year. When He finished talking with him, God went up from Abraham. In Romans 9:9, the proper name Sarrha, Sarah functions as a dative of advantage indicating that the Lord s intervention is for the benefit of Sarah or to her advantage. We will translate Sarrha, for the benefit of Sarah. Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise: At this time next year, I will intervene and for the benefit of Sarah Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON. SHALL HAVE is the third person singular future (deponent) middle indicative form of the verb eimi (ei)miv) (i-mee), which means, to exist. The verb denotes that for the benefit of Sarah, the Lord will bring into existence a son. The verb eimi functions as a substantive and the pronoun there is implied in the verb and is the subject. The future tense is a predictive future tense indicating that something will take place or come to pass. Therefore, it indicates the Lord predicted to Abraham that it will come to pass that for the benefit of Sarah there will be a son. The middle voice is deponent meaning that it has an active voice meaning even though it has a middle voice form. The active voice meaning is stative meaning that the subject exists in the state indicating by the verb. Therefore, the deponent middle voice indicates that at the time appointed by the Lord there will be in existence a son for the benefit of Sarah. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. We will translate the verb eimi, there will be. Corrected translation thus far of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise: At this time next year, I will intervene and for the benefit of Sarah there will be Romans 9:9, For this is the word of promise: AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON William E. Wenstrom, Jr. Bible Ministries 17

18 A SON is the nominative masculine singular form of the noun huios (ui(ov$) (hwee-os), which is used in a literal sense for the male of offspring of Abraham and Sarah whose name was Isaac. The word functions as a predicate nominative meaning that it is making the assertion that in the future, at the time appointed by the Lord, there would be in existence a son for the benefit of Sarah who was named Isaac. We will translate the word a son. Corrected translation of Romans 9:9: Specifically, this is, as an eternal spiritual truth, the word, which is a divine promise: At this time next year, I will intervene and for the benefit of Sarah there will be a son. The promise recorded in Genesis 18:10, 14 is a reiteration of a promise that the Lord made earlier to Abraham that is recorded in Genesis 17: Genesis 17:1-8 records Abram receiving another direct revelation from the Lord in the form of a theophany or an appearance of the preincarnate Christ. The Lord promises Abram that he will be the progenitor of numerous nations and kings. Genesis 17:1, Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, I am God Almighty; Walk before Me, and be blameless. Genesis 17:1 records that Abram was ninety-nine years old when the Lord appeared to him once again. Whereas Genesis 16:16 records that Abram was eighty-six years old when Ishmael was born. Thus thirteen years have elapsed from the time of Ishmael s birth to this appearance by the Lord to Abram. These thirteen years were passed over in silence in the Word of God. It would be easy for Abram to forget the Lord s promise that he and Sarai would have a child together. Therefore, the Lord reiterates and enlarges upon the previous promises made to Abram as recorded in Genesis 12:1-3, 13:14-17 and 15:1-6. According to Genesis 17:16-17, it appears that Abram believed that Ishmael was the son of the promise and had given up hope that he and Sarai would have a child. Abram could not fathom he and his wife Sarai having a child together since they were both advanced in age, Sarai was an eighty-nine year old women and he was ninety-nine years old. The fact that Genesis 17:1 records that Abram was ninety-nine years old when the Lord appeared to him again indicates that Sarai was eighty-nine years old since a comparison of Genesis 16:16 with 17:17 reveals that Sarai was ten years younger than Abram. Therefore, Sarai was well into menopause and Abram was now impotent sexually. These circumstances were surely an extreme test of their faith since the Lord promised that the two would have a child together. Yet, in Romans 4, the apostle Paul writes that Abram s faith grew rather than weakened William E. Wenstrom, Jr. Bible Ministries 18

19 Romans 4:19-21, In fact, without becoming weak with respect to his faith, after careful consideration and observation he was thoroughly aware of his own physical body as now being sexually impotent while already being approximately a hundred years of age as well as the impotence of Sarah s womb. Yet, with respect to the promise from (the Son of) God, he never permitted himself to doubt by means of unbelief but rather he permitted himself to be empowered by means of his faith while simultaneously giving glory to (the Son of) God. Also, he was being fully assured that what He had promised to do in the future, He is also, as an eternal spiritual truth, able to fulfill. The Lord delays in fulfilling the promise to Abram and Sarai of a child in order to demonstrate His omnipotence by waiting until it was humanly impossible for them to have a child before He would miraculously fulfill His Word. Luke 1:37, For nothing will be impossible with God. The preincarnate Christ identifies Himself to Abram here at this point in the narrative as El Shaddai, God Almighty in order to emphasize His omnipotence. The title El Shaddai describes the Lord as being able to make the barren fertile so that He might fulfill His promises to give Abram and Sarai a child in their old age. Therefore in Genesis 17:1, the fact that the Lord identifies Himself by the use of this proper noun Shaddai expresses His desire and ability to give to Abram a child and to make him the progenitor of numerous nations and kings. Genesis 17:2, I will establish My covenant between Me and you, and I will multiply you exceedingly. The phrase I will establish is inaccurate but rather should be translated I will make a reality the covenant that has already been established. The reason for this is that the Lord is reassuring Abram that now at this point in his life He will make good on His promise to give him and Sarai a child. This interpretation is substantiated by the fact that the covenant the Lord is making with Abram in Genesis 17 is not a new one but based upon the original one made when the Lord called Abram out of Haran. The covenant that the Lord will make with Abram in Genesis 17 is an enlargement upon the covenant the Lord made with Abram in Genesis 12:1-3. In Genesis 13:14-17, the Lord expanded upon this original covenant recorded in Genesis 12:1-3 and specifically, made promises to give the land of Canaan to Abram and his descendants. Then, in Genesis 15:1-6, the Lord promises Abram that his descendants would be innumerable and that he and Sarai would have a son together. The promises in this covenant serve as the foundation of Abram s faith since faith must have a foundation, which is the character and integrity of God William E. Wenstrom, Jr. Bible Ministries 19