(As it is written, I have made thee a {16} father of many nations,) before him whom he believed, even {m} God, who {n} quickeneth the dead, and {o} calleth those things which be not as though they were.

(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.

(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.

(n) Who restores to life.

(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.

People's New Testament

4:17 As it is written. See Ge 17:5.

A father of many nations. The name of the patriarch was changed from Abram ( a father ) to Abraham ( father of a multitude ).

Before him whom he believed. This is to be joined with Ro 4:16, who is the father of us all... before... God.

Who giveth life to the dead. Abraham had to believe that the Divine power, which can give life to the dead, would give new life to his aged body and that of Sarah.

Wesley's Notes

4:17 Before God - Though before men nothing of this appeared, those nations being then unborn. As quickening the dead - The dead are not dead to him and even the things that are not, are before God. And calling the things that are not - Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, So shall thy seed be. A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Gen 17:5.

King James Translators' Notes

before him: or, like unto him

Jamieson-Fausset-Brown Bible Commentary

17. As it is written, &c.-(Ge 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.

before-that is, "in the reckoning of."

him whom he believed-that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."

even God, quickeneth the dead-The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.

Matthew Henry's Concise Commentary

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.