Romans 4:13
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
Original Language Analysis
γὰρ
For
G1063
γὰρ
For
Strong's:
G1063
Word #:
2 of 22
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
διὰ
through
G1223
διὰ
through
Strong's:
G1223
Word #:
3 of 22
through (in very wide applications, local, causal, or occasional)
νόμου
the law
G3551
νόμου
the law
Strong's:
G3551
Word #:
4 of 22
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of moses (including the volume); also of the gospel), or figurat
ἡ
G3588
ἡ
Strong's:
G3588
Word #:
5 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
ἐπαγγελία
the promise
G1860
ἐπαγγελία
the promise
Strong's:
G1860
Word #:
6 of 22
an announcement (for information, assent or pledge; especially a divine assurance of good)
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
7 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
10 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
σπέρματι
seed
G4690
σπέρματι
seed
Strong's:
G4690
Word #:
11 of 22
something sown, i.e., seed (including the male "sperm"); by implication, offspring; specially, a remnant (figuratively, as if kept over for planting)
αὐτὸν
to his
G846
αὐτὸν
to his
Strong's:
G846
Word #:
12 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
13 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
κληρονόμον
the heir
G2818
κληρονόμον
the heir
Strong's:
G2818
Word #:
14 of 22
a sharer by lot, i.e., inheritor (literally or figuratively); by implication, a possessor
αὐτὸν
to his
G846
αὐτὸν
to his
Strong's:
G846
Word #:
15 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
τοῦ
G3588
τοῦ
Strong's:
G3588
Word #:
17 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
κόσμου
of the world
G2889
κόσμου
of the world
Strong's:
G2889
Word #:
18 of 22
orderly arrangement, i.e., decoration; by implication, the world (including its inhabitants, literally or figuratively (morally))
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
19 of 22
properly, other things, i.e., (adverbially) contrariwise (in many relations)
διὰ
through
G1223
διὰ
through
Strong's:
G1223
Word #:
20 of 22
through (in very wide applications, local, causal, or occasional)
Cross References
Galatians 3:29And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.Romans 9:8That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.Psalms 2:8Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.Genesis 28:14And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.Genesis 12:3And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.Genesis 17:16And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
Historical Context
Second Temple Judaism viewed Torah as the means by which Abraham's children maintained covenant relationship and secured the promised inheritance. Paul's claim that the promise came 'not through law' but through faith challenges the entire structure of covenantal nomism. The 'world' as inheritance likely references both the land promise and Jewish eschatological hopes of Israel ruling the nations in the age to come—now universalized in Christ.
Questions for Reflection
- How does Paul move from the promise of land (Canaan) to the promise of the world, and what does this say about God's cosmic purposes?
- Why is it essential that the Abrahamic promise predate the Mosaic law, and what implications does this have for Torah's role?
- In what ways do Christians try to earn or maintain their inheritance through law-keeping rather than trusting God's promise?
Related Resources
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Analysis & Commentary
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. Paul expands the scope: the promise (hē epaggelia, ἡ ἐπαγγελία) was not merely Canaan but cosmic—klēronomon autou einai kosmou (κληρονόμον αὐτὸν εἶναι κόσμου, "for him to be heir of the world"). This reaches beyond Genesis to God's ultimate purpose: Abraham's seed inheriting creation itself. Paul sees in the Abrahamic covenant the seeds of new creation, fulfilled in Christ and His people (cf. Matt 5:5, Rev 21:1-7).
The means of inheritance is critical: ou dia nomou (οὐ διὰ νόμου, "not through law") but dia dikaiosynēs pisteōs (διὰ δικαιοσύνης πίστεως, "through righteousness of faith"). The law came 430 years after the Abrahamic covenant (Gal 3:17), making Torah observance anachronistic as a condition for the promise. The genitive "righteousness of faith" is epexegetical—righteousness which consists in or comes through faith. God's promise to Abraham was unconditional, received by faith, ratified by oath—a unilateral covenant of grace that could not be nullified by later stipulations.