Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
Paul goes to Abraham because Abraham is the test case that predates the law by four centuries and predates circumcision by fourteen years. If Abraham was justified by faith before circumcision existed and centuries before the Mosaic law was given, then justification by faith is the foundational pattern: not a new development of the Christian era.
The Genesis 15:6 quotation is the load-bearing text: Abraham believed God, episteusen, the active faith-act, and it was reckoned to him as righteousness, elogisthē, God's sovereign crediting. Two acts. Abraham's is active and genuine (he'emin, Hiphil). God's is sovereign and decisive (logizesthai, the accounting-reckoning). Neither replaces the other. The faith is genuinely Abraham's; the reckoning is entirely God's.
Then the sequence argument: Abraham was justified (Genesis 15:6) and then circumcised (Genesis 17). The justification preceded the sign by fourteen years. This makes Abraham the father of all who believe whether circumcised or not. The covenant family is defined by the faith Abraham had before any external sign existed. Thread 2 is the corporate covenant people expanding: not the circumcised only but all who believe in the footsteps of Abraham's faith.
Abraham believed God and it was counted unto him for righteousness. The he'emin of Genesis 15:6 is the OT anchor of justification by faith; and his circumcision came after his justification, making him the father of all who believe whether circumcised or not.
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (episteusen de Abraam tō theō kai elogisthē autō eis dikaiosunēn): Abraham believed God and it was counted unto him for righteousness: episteusen (he believed, the aorist active; the same Hiphil active of he'emin in Genesis 15:6; faith is Abraham's active act); elogisthē (it was counted, reckoned, credited, aorist passive; the reckoning is God's sovereign act); eis dikaiosunēn (unto righteousness, the direction and result of the reckoning)
threads t2 · t4 · t7 · see Genesis 15:6 · Genesis 17:10 · Galatians 3:6-9
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12
The promise to Abraham was not through the law but through the righteousness of faith. If the heirs are those who are of the law, then faith is emptied and the promise is void, because the law works wrath, not inheritance. Therefore the inheritance is by faith so that it might be by grace and the promise might be certain to all the seed.
All the seed: not to those of the law only but to those who share Abraham's faith. The covenant family defined by faith in Abraham's pattern includes everyone who believes regardless of ethnic or legal background. Thread 2 is in the expansion: Abraham is the father of us all, pater pantōn hēmōn, of every person who believes.
Parr' elpida ep' elpidi episteusen: against hope he believed in hope. The construction is precise. The human circumstances said impossible: one hundred years old, body as good as dead, Sarah's womb dead. Against hope: the natural calculation says there is nothing to hope in. In hope: the divine promise gives something to hope in despite the calculation. Abraham held both simultaneously and chose the promise.
He did not waver in unbelief, ou diekrithē tē apistia, but was strengthened in faith, giving glory to God, being fully persuaded. The faith is described as active, sustained, growing. He was fully persuaded, plērophorētheis, that what God promised God could do. Thread 4 is in the trusting: Abraham's faith is his own genuine, active, sustained, growing trust in the promise-keeping character of God.
Against hope he believed in hope: Abraham's faith does not ignore the evidence against it; it holds on to the promise in the face of the evidence, which is what genuine faith looks like when it is operating correctly.
παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν (par' elpida ep' elpidi episteusen): against hope believed in hope: par' elpida (against hope, contrary to hope, the human calculus said impossible); ep' elpidi (upon hope, in hope, the divine promise gave something to hope in); both are present simultaneously; Abraham's faith is not the absence of doubt about the circumstances but the presence of trust in the promise despite the circumstances · πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι (plērophorētheis hoti ho epēngeltai dunatos estin kai poiēsai): being fully persuaded that what he had promised he was able also to perform: plērophorētheis (being fully persuaded, filled to the brim with conviction, from plērophorō, to carry to fullness); dunatos estin kai poiēsai (he is able also to do it, the conviction is about God's ability, not about the circumstances)
threads t2 · t4 · see Genesis 17:17 · Romans 8:24-25 · Hebrews 11:11-12