(13) Abraham was the father of all who walk in his steps. For this all is not limited by the Law any more than it is limited by circumcision. The promise of that world-wide inheritance was not given through the agency of the Law (which at that time did not exist), but as an effect of the righteousness which proceeds from faith.

Heir of the world.--This promise was explained by the Jews of the universal sovereignty of the Messiah.

Through the righteousness of faith.--As a further consequence of that (imputed) righteousness which proceeds from faith. Three stages are indicated: (1) faith, (2) imputed righteousness, (3) access to the Messianic kingdom with all its privileges.

Verses 13-15. - For not through law was the promise to Abraham or to his seed that he should be the heir of the world, but through the righteousness of faith, For if they which are of law be heirs, faith is made void, and the promise made of none effect. For the Law worketh wrath: for where no law is, neither is there transgression. The point of the argument is that the principle of law is essentially different from that on which Abraham was justified, and which is hence to be understood in the fulfilment of the promise to him and his seed. How this is so is shortly intimated in ver. 15, the idea being more fully expounded in ch. 7. The idea is (as has been already explained) that law simply declares what is right, and requires conformity to it; it does not give either power to obey, or atonement for not obeying. Hence, in itself, it worketh, not righteousness, but wrath; for man becomes fully liable to wrath when he comes to know, through law, the difference between right and wrong (cf. John 9:41, "If ye were blind, ye should have no sin"). Exactly the same view of the impossibility of the Mosaic Law being the fulfilment of the promise to Abraham is found in Galatians 3, where also the real purpose of the Law, intervening thus between the promise and its fulfilment, is further explained. The expression in ver. 13, "that he should be the heir of the world," has reference to the ultimate scope of the Abrahamic promises (see Genesis 12:2, 3; Genesis 13:14-16; Genesis 15:5, 6, 18; Genesis 17:2-9; Genesis 18:18; Genesis 22:17, 18). Now, it is true that in some of these promises the language used seems to denote no more than the temporal possession by Israel of the promised land, with dominion (actually realized under David and Solomon) over the whole country from the Mediterranean to the Euphrates, as in Genesis 13:14, 15; Genesis 15:18, etc. But their full scope transcends any such limited fulfilment, as where it is said that the promised seed should be as the stars of heaven, and as the dust of the earth that cannot be numbered, and that in it all the nations of the earth should be blessed. The prophets accordingly recognized a far larger ultimate fulfilment in their frequent pictures of the Messiah's universal dominion; and there was no need for the apostle to prove here what the Jews already understood. The only difference between the view current among them and his would be that they would mostly have in view a universal worldly sovereignty with its local centre on the throne of David at Jerusalem, while he interpreted spirttually, seeing beyond the outward framework of prophetic visions to the ideal they imply. "Heres mundi idem est quod pater omnium gentium, benedictionem accipientium. Totus mundus promissus est Abrahae et semini ejus per totum mundum conjunctim. Abrahamo obtigit terra Canaan, et sic aliis alia pars; atque corporalia sunt specimen spiritualium. Christus beres mundi, et omuium (Hebrews 1:2; Hebrews 2:5; Revelation 11:15), et qui in eum credunt Abrahae exemplo (Matthew 5:5) (Bengel). It is to be observed that, though Abraham himself in ver. 13 is spoken of as "the heir of the world," yet the preceding expression, "to Abrabam or to his seed," sufficiently intimates that it is in his seed, identified with him, that he is conceived as so inheriting.

4:13-22 The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Ge 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.For the promise that he should be heir of the world,.... This promise is thought by some to refer to that of his being "the father of many nations", Genesis 17:4; by whom the Gentiles are particularly meant, who are sometimes called "the world", and "the whole world", or the elect of God, the believing part of the world; whether among Jews or Gentiles, who sometimes go by the name of "the world" in Scripture: but to this it may be objected, that the promise here spoken of is made to Abraham's seed, as well as to himself; by which is meant not the Messiah, who is indeed heir of the world, and all things in it, but all believers, whether Jews or Gentiles; as appears from Romans 4:16; and therefore cannot be both heirs and inheritance too. Others think the land of Canaan is designed, and by a synecdoche, a part of the world is put for the whole world; but that land is never so called, and, besides, the promise of it belonged to those of the law, and to them only, contrary to what the apostle argues, Romans 4:14. Others therefore consider Canaan as a type of heaven, which Abraham and his spiritual seed are heirs of by promise. But rather, by "the world" here, is meant, both this world and that which is to come; Abraham and all believers are the "heirs" of this world, and of all things in it; "all things" are theirs, and, among the rest, the world, Christ being theirs, and they being Christ's; he is heir of all things, and they are joint heirs with him; and how little soever they may enjoy of it now, the time is coming, when they, by virtue of their right, "shall inherit the earth"; see Psalm 37:9; and now they have as much of it as is necessary, and with a blessing, and which the Jews call their "world". It is a saying in their Talmud (o), , "thou shall see thy world" in thy lifetime; which the gloss explains, "thou shalt find", or enjoy all thy necessities, or what is needful for thee; and of Abraham they say (p), that

"he was the foundation of the world, and that for his sake the world was created;''

and introduce God saying of him thus (q).

"as I am the only one in my world, so he is the only one, "in his world".''

And as he and all the saints are heirs of this world, so of the world to come, the future salvation, the inheritance incorruptible, undefiled, never fading, and reserved in the heavens; for they are heirs of God himself, and shall inherit all things: now this large and comprehensive promise, which takes in the things of time and eternity,

was not to Abraham, or to his seed through the law: not through the law of circumcision, or on the score of their obedience to that, for this promise was made before that was enjoined; see Genesis 12:2; nor through the law of Moses, which was not as yet given; nor through the law of nature, nor by any righteousness of the law;

but through the righteousness of faith: by virtue of which they have "all things that pertain to life and godliness", 2 Peter 1:3; and have "the promise of the life that now is, and of that which is to come", 1 Timothy 4:8; enjoy with a blessing what they now have, and have a right and title to the heavenly glory.

(o) T. Bab. Beracot, fol. 17. 1.((p) Caphtor, fol. 99. 2.((q) T. Bab. Pesachim, fol. 118. 1.