Romans 8:17-18 Romans 8:17a-The Christian Is An Heir Of God The Father Next, we will note Romans 8:17a, which teaches that the Christian is an heir of God the Father. Romans 8:16-17, The Spirit Himself testifies with our spirit that we are children of God and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. And is the adjunctive use of the conjunction de (dev) (deh), which not only connects Paul s previous thought in Romans 8:16 with the one to follow in this verse but it also introduces a benefit that the Christian has received that is in addition to the benefit of being a child of God. In Romans 8:16, Paul teaches that the Holy Spirit testifies to the Christian s human spirit that he or she is a child of God. Now, in Romans 8:17, the conjunction de connects this statement in Romans 8:16 with the thought to follow in Romans 8:17a that the Christian is an heir of God the Father. The conjunction also indicates that in addition to the Christian being a child of God the Father, the Christian is also an heir of God the Father. We will translate de, furthermore. Romans 8:17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. If is the conditional particle ei (ei)) (i), which introduces a protasis of a first class condition that indicates the assumption of truth for the sake of argument. The conditional particle ei, if is employed with the indicative mood of the verb eimi, we are, which is deliberately omitted by Paul but implied due to his use of the figure of ellipsis. Together, they explicitly convey a protasis of a first class condition that indicates the assumption of truth for the sake of argument. However, the apodasis is introduced implicitly meaning without a structural marker, thus we will insert the word then into our translation before the apodasis statement in order to account for this. As we noted many times in our study of the book of Romans, the idea behind the first class condition is not since but rather, if-and let us assume that it is true for the sake of argument, then... This would encourage Paul s audience to respond and come to the conclusion of the apodosis since they already agreed with him on the protasis. Therefore, Paul is employing the first class condition as a tool of persuasion with his audience. 2008 William E. Wenstrom, Jr. Bible Ministries 1
Here the protasis is if and let assume that it is true for the sake argument that we are children of God the Father. The apodasis is (then) we are also heirs of God the Father. In Romans 8:17, the basic relation that the protasis has to the apodasis is evidence-inference. The evidence is that the Christian is a child of God the Father. The inference is that the Christian is an heir of His as well. The response to Paul s protasis by his Christian readership would be obvious. Of course they believe that they were children of God! They would agree emphatically with his protasis. He is not attempting to prove that his protasis is true rather he is saying with the first class condition that we agree that this doctrine is true that we are legally children of God by adoption Roman style. The first class condition would then persuade them to respond to the conclusion found in the apodasis that the Christian therefore is logically an heir of the Father as well. Therefore, Paul s audience would have to come to his conclusion if they submit to this line of argumentation. He wants them to come to his line of argumentation because he is attempting to give them assurance of their salvation, i.e. eternal security and to motivate them to appropriate by faith their position in Christ and identification with Him in His death and resurrection in order that they might experience sanctification. Therefore, it is essential that they agree with him on this point since it will help them to experience sanctification. Therefore, we will translate or paraphrase the conditional particle ei, if, and let us assume that it is true for the sake of argument Of course, we are then Corrected translation thus far of Romans 8:17: Furthermore, if and let us assume that it is true for the sake of argument Of course, we are then Romans 8:17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. As we alluded to earlier, the apostle Paul deliberately omits, though it is implied, the first person plural present active indicative form of the verb eimi (ei)miv) (i-mee), which means, to belong to a particular class of individuals. The word denotes that the Christian belong to a particular class of human beings, namely, the children of God. The present tense of the verb is gnomic used to make a statement of a general, timeless fact or in other words, an eternal spiritual truth. It indicates that all Christians are, as an eternal spiritual truth belong to a particular class of human beings called tekna theou, children of God. The active voice is stative emphasizing that all Christians as the subject are those who exist in a state of being children of God. 2008 William E. Wenstrom, Jr. Bible Ministries 2
The indicative mood of the verb is employed with the conditional particle ei in order to form the protasis of a first class condition, which presents the assumption of truth for the sake of argument. The first person plural form of the verb eimi is an inclusive we referring to Paul and his audience, who like himself, are sinners who have been declared justified by God through faith in Jesus Christ and are children of God. We will translate eimi, we are, as an eternal spiritual truth. Corrected translation thus far of Romans 8:17: Furthermore, if and let us assume that it is true for the sake of argument, we are, as an eternal spiritual truth Of course, we are then Romans 8:17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. Children is the nominative neuter plural form of the noun teknon (tevknon) (tek-non). We saw this word in Romans 8:16 where it was used in a figurative sense of those sinners who have been declared justified through faith in Jesus Christ as their Savior and through the Spirit have been regenerated and placed in union with Christ and identified with Him in His death and resurrection. Romans 8:16, The Spirit Himself, as an eternal spiritual truth, bears witness to our human spirit that we are, as an eternal spiritual truth, God s children. In Romans 8:14, Paul uses the noun huios, sons, which emphasizes the legal aspect of the Christian s relationship with God and is thus directly related to justification and adoption. Romans 8:14, Because, all of us who are, as an eternal spiritual truth, led by means of the Spirit, who is God, these are, as an eternal spiritual truth, God s sons. However, in Romans 8:16 and 17, Paul uses the noun teknon, children, which emphasizes the Christian s relationship with God from the perspective of the spiritual birth. Paul uses teknon in Philippians 2:15. Philippians 2:14-16, Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. Teknon appears in the apostle John s writings. 2008 William E. Wenstrom, Jr. Bible Ministries 3
John 1:12-13, But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 1 John 3:1-2, See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 1 John 3:10, By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. 1 John 5:2, By this we know that we love the children of God, when we love God and observe His commandments. In Romans 8:16, the noun teknon, children functions as a nominative subject meaning it is producing the action of the verb eimi, we are, which is deliberately omitted by Paul due to his use of the figure of the ellipsis of the copula though it is implied. We will translate teknon, children. Corrected translation thus far of Romans 8:17: Furthermore, if and let us assume that it is true for the sake of argument, we are, as an eternal spiritual truth, children. Of course, we are! Then Romans 8:17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. Next, we will note the apodasis. As we noted earlier in our study of the conditional particle ei (ei)) (i), it introduces a protasis of a first class condition that indicates the assumption of truth for the sake of argument. The word is employed with the indicative mood of the verb eimi, we are, which is omitted by Paul though implied due to his use of the figure of ellipsis. Together, they explicitly convey a protasis of a first class condition that indicates the assumption of truth for the sake of argument. However, the apodasis is introduced implicitly meaning without a structural marker. Therefore, we will insert the word then into our translation before the apodasis statement in order to account for this. Then, once again, the apostle Paul deliberately omits, though it is implied, the first person plural present active indicative form of the verb eimi (ei)miv) (i-mee), which means, to belong to a particular class of individuals. The word denotes that the Christian belong to a particular class of human beings, namely, those who are heirs of God the Father. The present tense of the verb is gnomic used to make a statement of a general, timeless fact or in other words, an eternal spiritual truth. It indicates that 2008 William E. Wenstrom, Jr. Bible Ministries 4
all Christians are, as an eternal spiritual truth belong to a particular class of human beings called kleronomoi theou, heirs of God. The active voice is stative emphasizing that all Christians as the subject are those who exist in a state of being heirs of God the Father. The indicative mood of the verb is employed with the conditional particle ei in order to form the protasis of a first class condition, which presents the assumption of truth for the sake of argument. The first person plural form of the verb is an inclusive we referring to Paul and his audience, who like himself, are sinners who have been declared justified by God through faith in Jesus Christ and are children of God. We will translate eimi, we are, as an eternal spiritual truth. Corrected translation thus far of Romans 8:17: Furthermore, if and let us assume that it is true for the sake of argument, we are, as an eternal spiritual truth, children. Of course, we are! Then, we are, as an eternal spiritual truth Romans 8:17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. Also is the adjunctive use of the conjunction kai (kaiv), which introduces a spiritual benefit or privilege that the Christian received the moment he was declared justified through faith in Christ that is in addition to the spiritual benefit and privilege of being a child of God. Therefore, being an heir of God is an additional benefit and privilege to that of being a child of God. This benefit and privilege of being an heir of God is directly related to being a child of God since the former is a benefit of the latter. We will translate kai, also. Corrected translation thus far of Romans 8:17: Furthermore, if and let us assume that it is true for the sake of argument, we are, as an eternal spiritual truth, children. Of course, we are! Then, we are also, as an eternal spiritual truth Romans 8:17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. Heirs is the nominative masculine plural form of the noun kleronomos (klhronovmo$) (klay-ron-om-os), which is a compound word composed of the noun kleros, a lot, share, and the verb nemomai, to possess, thus the word literally is a picture of a person who possesses something by lot. From classical usage onward, kleronomos was someone who inherited another s estate-an heir. It was used figuratively to indicate anyone that benefits from his heritage or environment. 2008 William E. Wenstrom, Jr. Bible Ministries 5
Kleronomos is used in the Septuagint to translate from of the Hebrew verb yarash, to inherit, to be an heir, possess. The word s range of meaning in the Septuagint is thus determined by the range of meaning of yarash (2 Samuel 14:7 [LXX 2 Kings 14:7); Jeremiah 8:10; 13:25; Micah 1:15). All the New Testament usages of kleronomos have either a direct or indirect application to spiritual matters. The word appear three times in the Gospels (Matthew 21:38; Mark 12:7; Luke 20:14), eight times in Paul s writings (Romans 4:13, 14; 8:17 twice; Galatians 3:29; 4:1, 7; Titus 3:7), three times in Hebrews (Hebrews 1:2; 6:17; 11:7) and James 2:5. In the three instances in the Gospels, the term is used to indicate the heir in our Lord s parable of the vineyard and which heir corresponds to the Son of God whom the Father sent to receive the fruit of His vineyard, which was Israel. In Galatians 3:29-4:1, Paul compared becoming an heir with receiving the inheritance promised to Abraham s spiritual descendants. By virtue of the noun s figurative use heir becomes generalized to mean recipient in the other eleven instances in which the word appears. The word takes on a figurative reference to someone who receives spiritual benefits such Noah receiving righteousness (Hebrews 11:7) just as the childless Abraham received the imputation of divine righteousness as a result of trusting in the Lord to deliver on His promises a child and numerous descendants. The New International Dictionary of New Testament Theology defines kleronomos, inheritor, heir (Volume 2, pages 295-300). Theological Dictionary of New Testament defines kleronomos, the heir in the sense of natural heir and the one named by a will or by legal provisions in a religious sense of the recipients of God s promises and of those who wait for what is promised, with no emphasis on the link with sonship and inheritance (Volume 3, pages 767-785). A Greek-English Dictionary of the New Testament and Other Early Christian Literature (page 435): (1) Literally, heir (2) Figurative of the person who, as God s son, receives something as a possession from him (a) of Christ (b) of the believers. Greek-English Lexicon of the New Testament Based on Semantic Domains (Volume 2): (1) One who receives something as a gift one who receives, one who comes into possession of, receiver, heir (page 573). (2) The person who inherits possessions heir (page 574). The Analytical Greek Lexicon Revised lists the following: (1) An heir (Matt. 21:38; Gal. 4:1) (2) A possessor (Rom. 4:13; Heb. 11:7; Jam. 2:5) (page 233). The New Thayer s Greek-English Lexicon (page 349): (1) An heir (a) Properly (b) In Messianic usage, one who receives his allotted possession by right of sonship: so of Christ, all things be subjected to His sway (Heb. 1:2); of Christians, as exalted by faith to the dignity of sons of Abraham and so of sons of God, and 2008 William E. Wenstrom, Jr. Bible Ministries 6
hence to receive the blessings of God s kingdom promised to Abraham; of God s possessions, of government over the world (Rom. 4:13) (2) The idea of inheritance having disappeared, one who has acquired or obtained the portion allotted him. Vine's Expository Dictionary of Biblical Words, kleronomos literally denotes one who obtains a lot or portion (kleros, a lot, nemomai, to possess ), especially of an inheritance. The NT usage may be analyzed as under: (a) the person to whom property is to pass on the death of the owner, Matt 21:38; Mark 12:7; Luke 20:14; Gal 4:1; (b) one to whom something has been assigned by God, on possession of which, however, he has not yet entered, as Abraham, Rom 4:13,14; Heb 6:17; Christ, Heb 1:2; the poor saints, James 2:5; (c) believers, inasmuch as they share in the new order of things to be ushered in at the return of Christ, Rom 8:17; Gal 3:29; 4:7; Titus 3:7; (d) one who receives something other than by merit, as Noah, Heb 11:7. (Copyright (c) 1985, Thomas Nelson Publishers). Commenting on kleronomos, Richards writes that the word is one who takes possession of or inherits. The emphasis is on the heir's right to possess. (Lawrence, O. Richards, Expository Dictionary of Bible Words; page 338 Regency) In Romans 8:17, the noun kleronomos appears twice and in both instances, it is used of Christians as the recipients and possessors of what God has promised to Abraham who trust in Jesus Christ as Savior. The word denotes that the Christian is an heir of God the Father. It also denotes that the Christian possesses a place of position and privilege as a result of his place in the family of God through adoption. It is logical for Paul to use this word on the heels of his use of the adoption metaphor in Romans 8:15-16 since in the ancient world the child or adult who has been adopted receives the benefits of that adoption at a later date. For the Christian, that later date is the millennial reign of Christ when he inherits the earth. As we will note, every Christian will inherit the earth and experience Christ s millennial reign since this is only conditioned on being a believer. However, not every Christian will reign or rule with Christ since this is conditioned on their enduring undeserved suffering and being faithful till death or the rapture, whichever comes first. The concept of the inheritance was not only used among the Greeks and Romans but also is an Old Testament concept. In the Old Testament, the inheritance involved the promise of land to Abraham and to His Seed or Descendant, Jesus Christ. Being an heir of God is directly tied to the promises given to Abraham that appear in Genesis 12:1-3, 6-9; 13:14-18; 15:1-6, 18-21; 17:1-8; 22:15-18 and were reconfirmed to his son Isaac and expanded upon with him (Genesis 26:4) as well as with his grandson Jacob (Genesis 28:13-15; 35:9-13). 2008 William E. Wenstrom, Jr. Bible Ministries 7
The Abrahamic covenant was originally established with Abraham when he left Haran and is recorded in Genesis 12:1-3. Genesis 12:1-3, Now the LORD said to Abram, Go forth from your country, and from your relatives and from your father's house, to the land which I will show you. And I will make you a great nation, and I will bless you, and make your name great; And so you shall be a blessing. And I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth will be blessed. The Abrahamic covenant contained three categories of promises: (1) Personal (2) National (3) Universal and Spiritual. (1) Personal: I will bless you and make your name great (Gen. 12:2), which refers to the fact that the Lord would make Abraham a famous character with a great reputation among men and before God. This fame and reputation is expressed in that Abraham is called a father of a multitude in Genesis 17:5, a prince of God in Genesis 23:6, the man in God s confidence in Genesis 18:17-19, a prophet in Genesis 20:7, the servant of God in Psalm 105:6 and the friend of God in 2 Chronicles 20:7 and James 2:23. (2) National: I will make you into a great nation (Gen. 12:2), which refers to the nation of Israel. (3) Spiritual and Universal: And all the peoples on earth will be blessed through you (Gen. 12:3) refers to the fact that through Jesus Christ, Abraham would be a blessing to all mankind (Deut. 28:8-14; Is. 60:3-5, 11, 16) since it is only through Jesus Christ that one becomes Abraham s seed and heirs of the promise (Gal. 3:29; Eph. 2:13, 19). The phrase and you shall be a blessing is not a promise since the verb hayah, you shall be is in the imperative mood expressing a command and literally means, so become a blessing indicating that Abraham had a responsibility to walk by faith, which is expressed by obedience to the Lord s commands. The promises I will bless them that bless you and the one who curses you I will curse refers to the fact that the Lord is identifying Himself with the cause of Abraham and guaranteeing protection for Abraham and his descendants. In Genesis 13:14-17, the Lord enlarged upon the original covenant made with Abraham and specifically, made promises to give the land of Canaan to Abraham and his descendants, which is called in theology, the Palestinian covenant. Like the Abrahamic covenant, the Palestinian covenant was unconditional meaning that its fulfillment was totally and completely dependent upon the Lord s faithfulness. The Palestinian covenant was a confirmation and enlargement of the original Abrahamic covenant and amplified the land features of the Abrahamic covenant (Gen. 13:14-15; 15:18). 2008 William E. Wenstrom, Jr. Bible Ministries 8
The Palestinian covenant was confirmed to Isaac (Gen. 26:3-4) and Jacob (Gen. 35:12), reiterated to Moses (Ex. 6:2-8) who described the geographical boundaries of the land in Numbers 34:1-12 and who prophesied the fulfillment of this covenant during the millennium in Deuteronomy 30:1-9. The land grant under the Palestinian covenant: (1) Most of the land in Turkey (2) Most of East Africa (3) Saudi Arabia (4) Yemen (5) Oman and Red Sea (6) Syria (7) Iraq (8) Jordan. The land grant has boundaries on the Mediterranean, on Aegean Sea, on Euphrates River and the Nile River. Deuteronomy 30:1-10 describes seven features of the Palestinian covenant. The Lord promises that this land would be given to Abram s descendants and this promise was fulfilled to a certain extent by Israel under Joshua (Josh. 21:43-45; cf. 13:1-7) and David and Solomon (1 Kgs. 4:20-25; Neh. 9:8). The Palestinian covenant will have its literal and ultimate fulfillment during the millennial reign of Christ (Isa. 11:11-12; Jer. 31-37; Ezek. 34:11-16; Hos. 1:10-11; Joel 3:17-21; Amos 9:11-15; Micah 4:6-7; Zeph. 3:14-20; Zech. 8:4-8). In Genesis 13, the Lord reiterates His promise to Abraham regarding land. Genesis 13:14-15, The LORD said to Abram, after Lot had separated from him, Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward for all the land which you see, I will give it to you and to your descendants forever. The phrase all the land which you see is a reference to the land of Canaan, which is tract of land, which covers all Palestine west of the Jordan (Num 34:2-12) and whose western border is the Mediterranean Sea. Your descendants refers to regenerate Israel and does not refer to the Arabs nor the church since only regenerate Israel was promised the land of Canaan. Genesis 13:16, I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. The prophecy that Abram s descendants would be as the dust of the earth was in a near sense was fulfilled in the days of Solomon (see 1 Kings 4:20) and will be fulfilled in a far sense during the millennial reign of Christ (see Hosea 1:10). Genesis 13:17, Arise, walk about the land through its length and breadth; for I will give it to you. Then, in Genesis 15:1-6, the Lord promises Abraham that his descendants would be innumerable and that he and Sarah would have a son together. Genesis 15:1, After these things the word of the LORD came to Abram in a vision, saying, Do not fear, Abram, I am a shield to you; Your reward shall be very great. 2008 William E. Wenstrom, Jr. Bible Ministries 9
The noun davar, these things refers to the events of Genesis 14:1-16 where Abram and his 318 night rangers and the armies of the three Amorite princes routed the Four Eastern Mesopotamian Kings and rescued Lot. It also refers to the events of Genesis 14:17-24 where Abram was blessed by Melchizedek and refused with an oath the King of Sodom s offer to take the property of Sodom, and which refusal was tantamount to refusing to love the things of the cosmic system of Satan (cf. 1 Jn. 2:15-17). The phrase the Word of the Lord is a title for the 2 nd Person of the Trinity, who is God the Son. John 1:1, In eternity past the Word has always existed and the Word has always existed face to face with the God (the Father) and the Word has always existed as God. The term vision indicates Abram is receiving a visible appearance of the Son of God before His incarnation, which is called in theology, a theophany or Christophany. This appearance of the Son of God to Abram was also auditory since the Lord speaks with Abram as seen in Genesis 15:2-5. Also indicating the statement the Word of the Lord came to Abram in a vision is a theophany or Christophany is that Abram has a conversation with the Lord. This appearance of the preincarnate Christ to Abram indicates that Abram was a prophet according to Numbers 12:6. Numbers 12:6, He said, Hear now My words: If there is a prophet among you, I, the LORD, shall make Myself known to him in a vision. I shall speak with him in a dream. The prohibition do not fear that was issued to Abram indicates that Abram was thinking about his great victory over the Eastern Mesopotamian Coalition and was fearful that they would return and attack him, thus the Lord told Abram to not be afraid. Psalm 56:11, In God I have put my trust, I shall not be afraid. What can man do to me? The Lord gives assurance to Abram that he need not be afraid because the Lord would protect him as indicated by the statement, I am your shield. Also, the Lord told Abram to not be afraid because Abram was thinking about the fact that he had no child and this is indicated by Abraham s question to the Lord in Genesis 15:2-3. Assurance is freedom from doubt and is a sense of certainty that something is true that it will occur or that all is okay. In Genesis 15:1, the Lord is assuring Abram that everything is ok that he will be protected from his enemies and rewarded and in Genesis 15:4-5 he reassures him that he and Sarai would have a child. 2008 William E. Wenstrom, Jr. Bible Ministries 10
Webster s New Universal Unabridged Dictionary lists the following definitions for assurance: (1) a positive declaration intended to give confidence. (2) Pledge, guaranty, surety. (3) Full confidence; freedom from doubt, certainty. (4) Freedom from timidity; self-confidence; self-possession; firmness; courage. Paraphrasing this definition and making application to Genesis 15:1, we can say that the promises of the Lord in a vision to Abram and which are enumerated in Genesis 15:2-5 are a positive declaration or guarantee from the Lord intended to give Abram confidence and courage. Shield is the noun maghen (/g@m*), which is used in a metaphorical sense depicting the Lord as a shield to Abram in the sense of offering protection for Abram from reprisals from the Eastern Mesopotamian Coalition. This metaphor is used often in Scripture representing the Lord as the Protector of His people. Psalm 18:2, The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold. Also, Abram was thinking about his refusal to take the property offered to him by the King of Sodom as indicated in that the Lord promises Abram that his reward shall be very great. Therefore, the Lord is telling Abram to forget about the past and do not fear reprisals from the Eastern Mesopotamian Coalition and do not worry that you refused the King of Sodom s offer, I will reward you for your great victory. Hebrews 6:10, For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. Reward is the noun sakhar (rk*c*) (saw-kawr), which denotes wages rendered as payment for service and in the context of Genesis 15:1 denotes the reward that the Lord promises to give Abram for his military service and victory over the Eastern Mesopotamian Coalition. Very great is the verb ravah (hb*r*), which is in the hiphil infinitive absolute form functioning as an adverb and means both, abundance and extraordinarily great. Therefore, the Lord is promising Abram that his reward for his service will not only be abundant but also extraordinary. Genesis 15:2-3, Abram said, O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus? And Abram said, Since You have given no offspring to me, one born in my house is my heir. O Lord God is a term of respect and denotes Abram s awareness of and acknowledgement of his covenant relationship with the Lord and that the Lord is 2008 William E. Wenstrom, Jr. Bible Ministries 11
sovereign over his circumstances, which are weighing on Abram s mind, namely that he is still childless. The Lord s reassuring Abram in Genesis 15:1 that He would protect and reward him, prompts Abram to think about the Lord s promises to him and his descendants in Genesis 12:1-3 and 13:14-17. Abram is of course childless at this time and so we see Abram asking the Lord if he is fulfilling these promises of descendants through his servant Eliezer who he purchased in Damascus, Syria. Ancient documents show that if a man had no child, he could adopt a male servant or slave to be his heir. Abram had as his business manager or chief servant a slave named, Eliezer whom he acquired in Damascus on his way to Canaan. Abram thought the Lord would fulfill the promise through Eliezer, since legal inheritance was as important as natural inheritance in the days of Abram, as archaeological discoveries at Nuzu in Mesopotamia have demonstrated but this left Abram without personal satisfaction and it brought a question to his mind. The mind of Abram had been burdened by the fact that he was still childless and thus prompts his question to the Lord. Genesis 15:4-5, Then behold, the word of the LORD came to him, saying, This man will not be your heir; but one who will come forth from your own body, he shall be your heir. And He took him outside and said, Now look toward the heavens, and count the stars, if you are able to count them. And He said to him, So shall your descendants be. The Lord guarantees Abram that the promises would be literally fulfilled by a child of Abram s own and to drive the point home, the Lord compares the number of the stars of the universe to the number of descendants of Abram there will be in the future. Bruce K. Waltke, The representation of offspring like the uncountable stars is not just an amazing promise but an assurance of God s creative and sovereign power (Genesis, A Commentary, page 242; Zondervan). The promise of Genesis 15:4-5 not only pertains to Abram s natural progeny (cf. Deut. 1:10; 10:22; Heb. 11:12) but according to Romans 4 it refers to his spiritual progeny (cf. Gal. 3:29). Deuteronomy 10:22, Your fathers went down to Egypt seventy persons in all, and now the LORD your God has made you as numerous as the stars of heaven. Galatians 3:29, And if you belong to Christ, then you are Abraham's descendants, heirs according to promise. Genesis 15:6, Then he believed in the LORD; and He reckoned it to him as righteousness. 2008 William E. Wenstrom, Jr. Bible Ministries 12
Abram s faith in the Lord in Genesis 15:6 and the Lord imputing His righteousness to Abram as a result of his faith is employed by the New Testament writers as the pattern of a sinner s justification (Rm. 4). Romans 4:3, For what does the Scripture say? ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS. Believed is the verb `aman (/m^a*) (aw-man), which is in the hiphil (causative) stem meaning, to cause to have confidence in, to trust. The object of Abram s faith is the Lord Himself who alone can make this guarantee to Abram because He sovereign and omnipotent and omniscient. Although, the New Testament writers employ Genesis 15:6 to teach that justification is through faith alone in Christ alone, it does not mean that Genesis 15:6 records the moment when Abram first got saved. There at least three reasons for this. First of all, Abram had already obeyed the Lord s call to leave Ur and Haran (Acts 7:2-5; Gen. 12:1-5). Secondly, the Lord had entered into a covenant agreement with him as recorded in Genesis 12:1-3 and 15:4-5, which is something the Lord would never do with an unbeliever. Thirdly, the perfect tense of the verb `aman, believed demonstrates that Abram s faith did not begin after the events recorded in Genesis 15:1-5 since it represents the state of Abram trusting in the Lord, which flowed from his initial faith in the Lord the moment he got saved in Ur of the Chaldeans. Bible Knowledge Commentary, The Old Testament, Abram s faith is recorded here because it is foundational for establishing the Abrahamic covenant. The Abrahamic Covenant did not give Abram redemption; it was a covenant made with Abram who had already believed and to whom righteousness had already been imputed (page 55, Victor Books). Reckoned is the verb chashav (bv^j*) (khaw-sawv), which refers to the Lord imputing His righteousness to Abram and as a result it refers to His viewpoint of Abram as a result of Abram s faith in Him in delivering on His promise to give Abram a son. In Genesis 17:1-8, the Lord enlarges again upon the covenant He made with Abraham not only promising him that he would have many descendants but he would also be the father of many nations, which has been fulfilled in a two-fold sense: (1) Biological (2) Spiritual. Genesis 17:1-5, 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, 2008 William E. Wenstrom, Jr. Bible Ministries 13
but your name shall be Abraham; For I will make you the father of a multitude of nations. The Lord s promise to Abram to make him the father of a multitude of nations would be fulfilled in a two-fold sense: (1) Biological (2) Spiritual. The promise to make Abraham a father or progenitor of many nations was fulfilled in a biological sense through Hagar where he is the progenitor of the Ishmaelites (Gen. 17:20; 21:13; 25:12-18). It would be fulfilled through Keturah, the Midianites and others (Gen. 25:1-4); through Isaac and Rebekah, the Edomites (Gen. 25:23; 36:1-43). This interpretation is substantiated by the genealogies of Keturah (Gen. 25:1-4), Ishmael (Gen. 25:12-18) and Edom (Gen. 36). When the Lord promises Abraham that he will be the progenitor of many nations, it includes the nation of Israel since in Genesis 12:2, the Lord promised Abraham that He would make him a great nation (cf. Gen. 18:18). Therefore, Abraham s biological descendants through Isaac are the Jews, the nation of Israel whereas through Hagar and Keturah, it is the Arabs. The Lord s promise to make Abraham a father or progenitor of many nations was fulfilled and continues to be fulfilled in a spiritual sense through those individuals who exercised faith alone in Christ alone (John 3:1-7; 1 Cor. 12:13; Gal. 3:26-28). This is how the Lord s promise to Abraham in Genesis 12:3 that in him all the families of the earth would be blessed would be accomplished. In Galatians, the apostle Paul teaches that the Seed God covenanted with Abraham found its fulfillment both uniquely in the Lord Jesus Christ. Also, it found its fulfillment in a collective sense in both Jew and Gentile alike, who expressed faith alone in Christ alone resulting in them being the beneficiaries of regeneration and the baptism of the Spirit (Gal. 3:15-29). In Romans, Paul teaches that God s promise to make Abraham a father of many nations is fulfilled in the sense that they reproduce Abraham s faith (Rom. 4:13-17). Therefore, regardless of whether or not an individual is Jewish or Gentile biologically or racially, anyone who exercises faith alone in Christ alone becomes a spiritual descendant of Abraham. There are no racial distinctions during the present church age dispensation that began on the day of Pentecost in June of 30 A.D. as recorded in Acts 2 and will end at the rapture of the church, which is imminent (1 Thess. 4:13-18; cf. 2 Pet. 3:10). Any biological or racial Jew who believes in Christ as his Savior, is considered by God to be church or body of Christ since according to 1 Corinthians 12:13 and Galatians 3:26-28, there are no racial distinctions in the church age. After the conclusion of the church age, any Jew racially or biologically that accepts Christ as his Savior during the Tribulation dispensation (aka Daniel s 70 th week) that follows the church age, becomes a member of regenerate or born- 2008 William E. Wenstrom, Jr. Bible Ministries 14
again Israel. The same follows for the Gentiles who believe in Christ outside of the church age. They become regenerate or born-again Gentiles. According to Romans 9-11, God is not through with Abraham s physical or biological progeny, the Jews, since many will accept Christ as Savior during Daniel s 70 th week becoming a part of born-again or regenerate Israel. The Seed God covenanted with Abraham found its fulfillment uniquely in the Lord Jesus Christ (see Galatians 3:16). Genesis 17:6, I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. The Lord s promise to Abraham in Genesis 17:6 that kings will come forth from you is a reference to primarily the kings of Israel (Gen. 35:11; 49:10; 2 Sam. 7:8-16) and the Lord Jesus Christ. Genesis 17:7, 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. The promise recorded in Genesis 17:7 I will establish My covenant with him (Isaac) for an everlasting covenant for his descendants after him indicates that the Promised Seed, the Savior, Jesus Christ would come through the line of Isaac rather than Ishmael. Genesis 17:8, 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. Genesis 17:9-14 records the Lord giving Abraham and his descendants the ritual of circumcision to observe as a sign to ratify the covenant that He established with Abraham when he left Haran. Then in Genesis 17:15-22, we saw that the Lord promised Abraham that his wife Sarah would be the progenitrix or the mother of numerous nations and kings. Genesis 22:15-18 records the Lord rewarding Abraham for his obedience to His command to sacrifice his beloved son Isaac by reconfirming and enlarging upon the covenant He established with Abraham, which is called in theology, the Abrahamic covenant. Every time Abraham made a sacrifice for God the Lord responded by giving Abraham more: (1) God commanded Abraham to leave his hometown and as a result God rewarded him with a new one (Gen. 12:1; Heb. 11:8). (2) Abraham offered the best of the land to Lot and separated from Lot and as a result God rewarded him by giving him more land (Gen. 13:5-18). (3) Abraham gave up the King of Sodom's reward (Gen. 14:17-24) and God gave Abraham more wealth (Gen. 15:1-6). (4) God commanded Abraham to sacrifice Isaac after he waited so long for him to be born (Genesis 22:1-19; Hebrews 11:17-19) and as a result the 2008 William E. Wenstrom, Jr. Bible Ministries 15
Lord rewards Abraham by enlarging upon the previously made covenant (Gen. 22:15-18). In each case, where Abraham was obedient to God, God rewarded Abraham with a deeper and more intimate fellowship with Himself. Genesis 22:15, Then the angel of the LORD called to Abraham a second time from heaven. The angel of the Lord is the preincarnate Christ and therefore a theophany, or Christophany, referring to an auditory manifestation of the Son of God before His incarnation in Bethlehem. Genesis 22:16, and said, By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son. The Lord s statement by Myself I have sworn indicates that the Abrahamic covenant, which will be reconfirmed and enlarged upon in Genesis 22:17-18 is unconditional and guarantees its fulfillment. The phrase declares the Lord expresses the Lord s faithfulness in fulfilling that which He has promised, indicating that the Lord is guaranteeing the fulfillment of the covenant promises to Abraham and his descendants. The reason for the Lord guaranteeing the fulfillment of the promises to Abraham is given in the Lord s statement because you have done this thing. This statement refers to Abraham s obedience to the Lord s command in Genesis 22:2 Take now your son, your only son whom you love and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you. The word only in Genesis 22:2 and 16 is incorrectly translated since Abraham had many sons (Ishmael through Hagar, see Genesis 16; Zimran, Jokshan, Medan, Midian, Ishbak and Shuah through Keturah, see Genesis 25:1-2) and so Isaac was not an only child. Only is the adjective yachidh (ryt!y*) and means, uniquely born one and this interpretation is supported in that Isaac was a miracle baby since his mother was ninety years old and his father was one-hundred years old when he was born. Furthermore, John 3:16 employs the adjective monogenes (monogenhv$) translated begotten in the NASB and is used to describe God the Father s Son, Jesus Christ as being uniquely born of a virgin. Hebrews 11:17 employs monogenes translated begotten in the NASB but like the word in John 3:16, it means, uniquely born one since it is used to describe Isaac who was born to parents who were well past the age of having the capacity to procreate. Jesus Christ was born of a virgin and Isaac was born of parents who were in their old age and so like Jesus Christ, Isaac was unique. 2008 William E. Wenstrom, Jr. Bible Ministries 16
Genesis 22:17, indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. In Genesis 22:17, Moses under the inspiration of the Holy Spirit employs two infinitive absolutes to express the fact that the Lord is guaranteeing the fulfillment of the promises made to Abraham as a result of his obedience to God s command to sacrifice his beloved son Isaac. Indeed is the conjunction ki (yk!) (kee), which functions in Genesis 22:17 as an emphatic particle emphasizing the Lord s promise to greatly bless Abraham as a result of his obedience. I will greatly bless you : (1) Piel infinitive absolute complement form of the verb barakh (Er^B*) (baw-rak), blessing (2) 2 nd person common (neither masculine nor feminine) singular piel imperfect form of the verb barakh, I will bless (3) 2 nd person masculine singular pronominal suffix, you. In Genesis 22:17, the verb barakh (Er^B*) means, to bless in the sense of enduing someone (Abraham) with power for success, prosperity, fecundity, longevity, etc. Therefore, the verb barakh indicates that Abraham and his descendants were endued with power by the Lord for success, prosperity, fecundity (offspring in great numbers) and longevity. The Lord blessed Abraham in the sense that the Lord multiplied his descendants so that his posterity was great in number both, racially and spiritually. Also, the Lord blessed Abraham in the sense that the Lord multiplied his possessions and livestock and prospered him financially. The phrase I will bless you was fulfilled temporally according to Genesis 13:14-18; 15:18-21; 24:34-35 and it has been fulfilled spiritually according to Genesis 15:6 and John 8:56. The infinitive absolute barakh stands before the finite verb of the same root in order to intensify the certainty or force of the verbal idea expressing the certainty that the Lord would fulfill the promise to bless Abraham. So to the English speaking person this construction literally means, blessing, I will bless you but to the Hebrew mind, it simply means, I will greatly bless you. I will greatly multiply : (1) Hiphil (causative) infinitive absolute complement form of the verb ravah (hb*r*), multiplying. (2) 1 st person common (neither masculine nor feminine) singular hiphil (causative) imperfect form of the verb ravah. The infinitive absolute stands before the finite verb of the same root in order to intensify the certainty or force of the verbal idea expressing the certainty that the Lord would fulfill the promise to multiply Abraham s descendants. So to the 2008 William E. Wenstrom, Jr. Bible Ministries 17
English speaking person this construction literally means, multiplying, I will multiply but to the Hebrew mind, it simply means, I will greatly multiply. Genesis 22:17, indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. Your seed refers to not only Isaac but also those who like Abraham exercise faith alone in Christ alone, which would include the church and regenerate Israel and regenerate Gentiles who lived in dispensations outside of the church age and ultimately it refers to Jesus Christ. Therefore, the Scriptures teach that the seed of Abraham is four-fold: (1) Abraham s biological or racial descendants, which would include: (a) The Ishmaelites through Hagar (Gen. 17:20; 21:13; 25:12-18) (b) The Midianites and others through Keturah (Gen. 25:1-4) (c) The Edomites through Isaac and Rebekah (Gen. 25:23; 36:1-43). (2) Abraham s biological or racial descendants the Israelites of Jews through Sarah and Isaac and Rebekah and Jacob (Genesis 12:2, 7; 18:18; Rom. 9:6-9). (3) Abraham s spiritual descendants, which would include those individuals, both Jew and Gentile racially, who exercised faith alone in Christ alone (Gal. 3:6-29). (4) The Lord Jesus Christ (Gal. 3:16). The comparative clause as the stars of the heavens echoes the Lord s promise to Abraham in Genesis 15:5 and is used to compare the Lord s promise to Abraham to multiply his descendants with the number of the stars of the universe. The promise of Genesis 15:4-5 not only pertains to Abram s natural progeny (cf. Deut. 1:10; 10:22; Heb. 11:12) but according to Romans 4 it refers to his spiritual progeny (cf. Gal. 3:29). The comparative clause as the sand which is on the seashore echoes the Lord s promise to Abraham in Genesis 13:10 to multiply his descendants as the dust of the earth and drives the point home regarding the Lord s promise to greatly multiply Abraham s descendants. The prophecy that Abram s descendants would be as the dust of the earth in a near sense was fulfilled in the days of Solomon (see 1 Kings 4:20) and will be fulfilled in a far sense during the millennial reign of Christ (see Hosea 1:10). The Lord s promise to Abraham that your seed shall possess the gate of their enemies is a prophecy that through the death and resurrection of Jesus Christ the great enemy of God and His people would be defeated, namely, Satan, thus fulfilling the prophecy of Genesis 3:15 (see Colossians 2:15; Philippians 2:6-11; Ephesians 1:15-22). In the ancient world, to possess the gate of one s enemies was to have access to a walled city and possessing control of the city. The term enemies refers to Satan and the kingdom of darkness who at the present time temporarily rule this world (Eph. 2:1-3; 6:10-18; 2 Cor. 4:4; 1 Jn. 5:19; Rev. 12:10). 2008 William E. Wenstrom, Jr. Bible Ministries 18
The Lord Jesus Christ has defeated Satan with His death and resurrection and at His Second Advent, He with His church, and the elect angels will imprison Satan and the fallen angels and assume control over planet earth for a thousand years (see Revelation 19:1-20:6). In another sense, this prophecy also refers to the fact that regenerate Israel will be delivered by Jesus Christ from the armies of the hostile Gentile nations and antichrist during Daniel s seventieth week and will become head of the nations during the millennial reign of Christ (see Zechariah 14:16-21). Genesis 22:18, In your seed all the nations of the earth shall be blessed, because you have obeyed My voice. Your seed is a reference to the Lord Jesus Christ. The Lord statement that in your seed (Christ) all the nations of the earth will be blessed echoes the Lord s promise in Genesis 18:18 and is an enlargement upon the Lord s promise to Abraham in Genesis 12:3 that in Abraham all the families of the earth will be blessed. Galatians 3:8-14 reveals that the promise in Genesis 18:18 that in (Abraham) all the nations of the earth will be blessed and the promise in Genesis 22:19 that in your Seed (Christ) all the nations of the earth shall be blessed are references to the fact that Abraham s descendent, Jesus Christ, would bring salvation to the Gentile nations through faith in Him. Galatians 3:13-14, Christ redeemed us from the curse of the Law, having become a curse for us -- for it is written, CURSED IS EVERYONE WHO HANGS ON A TREE in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith. The Lord states to Abraham that He will bless Abraham because of Abraham s obedience to His command to sacrifice his beloved son Isaac, which appears to indicate that Abrahamic covenant was conditional rather than unconditional. Now, the Abrahamic covenant was unconditional meaning that its fulfillment was dependent upon the Lord s faithfulness but we need to clarify an important aspect of an unconditional covenant. An unconditional covenant which binds the one making the covenant to a certain course of action may have blessings attached to it that are conditioned on the response of the recipient. That response is simply faith or to trust that God will deliver on His promise, which expresses itself in obedience to the commands of God. The blessings that Abraham received in Genesis 12:1-3 were conditioned on his obedience to the Lord s command to leave his country and his father s house and go to the land, which the Lord would show him, namely, the land of Canaan. The blessings that Abraham received in Genesis 22:17-18 were conditioned on his obedience to the Lord s command to sacrifice his beloved son Isaac. The fulfillment of unconditional covenants does not depend on the continued 2008 William E. Wenstrom, Jr. Bible Ministries 19