• Comment on Rom 4:1

WHAT THEN SHALL WE SAY THAT ABRAHAM, OUR FOREFATHER, DISCOVERED IN THIS MATTER?: Abraham is not the "father" of faithless Jews (see John 8:33-41). He is, however, the "father" of faithful Gentiles (v 16)!

  • Comment on Rom 4:2

IF, IN FACT, ABRAHAM WAS JUSTIFIED BY WORKS: In other words, if Abraham had been pronounced righteous because of his perfect obedience…

HE HAD SOMETHING TO BOAST ABOUT — BUT NOT BEFORE GOD: …then he had something, i.e., within himself, in which to boast, or place trust and confidence (cf Rom 3:27).

  • Comment on Rom 4:3

WHAT DOES THE SCRIPTURE SAY? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS": This is cited from Genesis 15:6. To "believe" is to rely on, intelligently (cp Rom 1:16,17). Abraham was completely dependent upon God to fulfill His promises (vv. 16-22); out of his personal weakness, therefore, came faith (cp 2 Cor 12:10).

The nature of Abraham's faith was essentially the same as that of the New Testament believer despite the difference in time. (Abraham looked forward to something God would do, whereas the Christian looks back to what God has provided in Christ, as well as forward, to what God will yet do through Christ.) In each case, too, the object of faith is the same, implicit in the promises to Abraham, and explicit in the gospel. Abraham trusted in God's promise that pointed to Christ (John 8:56; Gal 3:16).

CREDITED: "Credited" is the term "logizomai", which occurs 11 times in this chapter (vv. 3,4,5,6,8,9,10,11,22,23,24). In secular usage, it could refer to deliberations of some sort, and in commercial dealings (as virtually a technical term) to "reckoning" or "charging up a debt".

  • Comment on Rom 4:4

NOW WHEN A MAN WORKS, HIS WAGES ARE NOT CREDITED TO HIM AS A GIFT, BUT AS AN OBLIGATION: No amount of works, by themselves, can "earn" salvation (cp Rom 6:23). It is quite true to say that Abraham DID something. But what he DID, in its very nature, excluded any works as a basis whereby he might earn righteousness himself. The history of Abraham reveals a man walking by faith rather than sight, showing that he was guided and brought to his desired destination by an external agency (Heb 11:8). He was in no position to provide anything for himself!

For this verse the KJV has: "Now to him that worketh is the reward ['wages': NIV] not reckoned ['credited': NIV] of grace ['as a gift': NIV], but of debt ['as an obligation': NIV]." This translation obscures the point, i.e., that Paul is using the analogy of a regular worker earning his wages, not receiving them as a gift.

  • Comment on Rom 4:5

HOWEVER, TO THE MAN WHO DOES NOT WORK BUT TRUSTS GOD WHO JUSTIFIES THE WICKED: The word for "wicked", "asebes", is used generally of mankind being universally under the dominion of sin. This describes the condition of Abraham before his calling by God. Where faith is not exercised, man remains ungodly, and therefore exposed to the wrath of God (Rom 5:6).

Old Testament law required the judge to condemn the wicked and justify the righteous (Deut 25:1), but where God is both Judge and Saviour, the wicked have an opportunity denied to them in human reckoning: although pronounced "wicked", they can yet — through no merit of their own — also be "justified or declared "righteous"! The prophetic word anticipated this result through the work of the Servant (Isa 53:5,6,11). In saying that God justifies the ungodly, the text is not singling out Abraham as the sinner par excellence but rather is pointing to the type of man who is desperately in need of justification, which actually embraces men of every sort (cf Rom 5:6), including Abraham.

NOT… BUT: As is often the case, "not… but" should be taken as "not only… but also". It is certainly not enough to leave off all kinds of work and effort, and to trust in God alone!

HIS FAITH IS CREDITED AS RIGHTEOUSNESS: Whatever is "reckoned" (or counted) to a person, cannot logically have been his originally and naturally. Viewed from the divine viewpoint, Abraham was destitute of a personal righteousness. Because of Abraham's faith, and a recognition of his own helplessness, Abraham received a gift from God: something "credited" to his account!

  • Comment on Rom 4:6

Verses 6-8: Citing Psalm 32:1,2; for background, see also Psalm 51 and 2 Samuel 12:1-6). Blessing involves the forgiveness of sins, and has to do with eternal life and the inheritance of the promises to Abraham.

DAVID SAYS THE SAME THING WHEN HE SPEAKS OF THE BLESSEDNESS OF THE MAN TO WHOM GOD CREDITS RIGHTEOUSNESS APART FROM WORKS: David is selected for this example because he was guilty of a crime for which the Law provided no release or sacrifice (Psa 51:16).

In the case of Abraham, righteousness was credited to him, apart from works, on the basis of faith. Likewise, in the case of David, no good work is involved. Furthermore, as a matter of fact, sins of great magnitude have been committed. So the case of David demonstrates the far-reaching nature of justification to a much greater advantage.

Since David was actually already a justified man, known as the man after God's own heart, thus it may be seen that sin in the life of a believer does not cancel justification. God is able to forgive. His gifts are irrevocable (Rom 11:29). At the same time, God showed His displeasure regarding David's sin, severely chastening him until the sin had been fully confessed. Even afterward, his sins produced havoc in his family. David suffered the humiliation of the revolt led by Absalom. Yet God did not withdraw His favor and support.

THE BLESSEDNESS: Or "happiness". Notice how the Psalms begin with the "blessing" or "happiness" of the man who commits no sin (Psa 1), and then come — after a bit — to the "blessing" or "happiness" of the man whose sin is forgiven, or covered (Psa 32).

APART FROM WORKS: The KJV has "without works": Paul is not counseling man to AVOID doing good works, but rather stating that — no matter how many good works one might do — they would never be enough to EARN salvation.

  • Comment on Rom 4:7

"BLESSED ARE THEY WHOSE TRANSGRESSIONS ARE FORGIVEN, WHOSE SINS ARE COVERED": Forgiveness is granted after full confession is made. This results in peace of mind (John 14:27; Acts 10:36; Rom 3:17; 5:1; 8:6; 1 Cor 7:15; Phil 4:7), but not always freedom from mental conflict (Rom 16:20). The forgiveness of sins is not the same as condoning sins. If God condoned sins, it would create a serious discrepancy with His holiness, and a resulting confusion as to His own character — and God is not the author or creator of confusion ( 1 Cor 14:33).

  • Comment on Rom 4:8

"BLESSED IS THE MAN WHOSE SIN THE LORD WILL NEVER COUNT AGAINST HIM": Forgiveness of sins is the same as forgiveness of a debt, in other words, canceling that debt, or not reckoning it against the debtor. (The word for "never count" is the negative of "logizomai": see note, v 3).

  • Comment on Rom 4:9

IS THIS BLESSEDNESS ONLY FOR THE CIRCUMCISED, OR ALSO FOR THE UNCIRCUMCISED? WE HAVE BEEN SAYING THAT ABRAHAM'S FAITH WAS CREDITED TO HIM AS RIGHTEOUSNESS: In this context, "blessedness" signifies forgiveness of sins (vv. 6-8). So, in other words, was circumcision a prerequisite for the receiving of forgiveness of sins?

  • Comment on Rom 4:10

UNDER WHAT CIRCUMSTANCES WAS IT CREDITED? WAS IT AFTER HE WAS CIRCUMCISED, OR BEFORE? IT WAS NOT AFTER, BUT BEFORE!: At least 13 years before his circumcision (Gen 17:1,2,4,25). "We cannot doubt that circumcision was delayed in order to teach the believing Gentiles of future ages that they may claim Abraham as their father, and the righteousness of faith as their inheritance" (J.A. Beet). It could even be said that the Gentile has first claim on the patriarch, because Abraham was himself a Gentile when he was first justified.

  • Comment on Rom 4:11

AND HE RECEIVED THE SIGN OF CIRCUMCISION, A SEAL OF THE RIGHTEOUSNESS THAT HE HAD BY FAITH WHILE HE WAS STILL UNCIRCUMCISED: "Seal" is Greek "sphragis": the impression of a seal, a distinctive mark, a token. The "seal" is an endorsement of something that already exists. An approval of a previous condition.

SO THEN, HE IS THE FATHER OF ALL WHO BELIEVE: Whether circumcised (Jew) or not (Gentile). Abraham's "children", or spiritual seed, are those who are energized by the same principles of life as he was (Luke 19:9; John 8:39).

BUT HAVE NOT BEEN CIRCUMCISED, IN ORDER THAT RIGHTEOUSNESS MIGHT BE CREDITED TO THEM: Circumcision is the endorsement of a previously existing faith, which is the more important factor (Gal 6:15). Therefore a mark in the flesh is irrelevant to one who is circumcised in heart and in mind (Rom 2:29), and has no confidence in the flesh (Phil 3:3, 11). Contrast Deuteronomy 10:16; 30:16 with Exodus 6:12, 30; Leviticus 26:41; Jeremiah 6:10; 9:26; and cp 1 Corinthians 7:18,19.

  • Comment on Rom 4:12

AND HE IS ALSO THE FATHER OF THE CIRCUMCISED: Abraham means "father of a great multitude", which includes both Jews and Gentiles (Gen 12:3; Gal 3:8,9).

WHO NOT ONLY ARE CIRCUMCISED WHO ALSO WALK IN THE FOOTSTEPS OF THE FAITH: Their deeds indicate the character of faith (James 2:14, 17). Ritual must be matched by performance (James 4:17).

FAITH: Faith here signifies trust and confidence in all that God has promised (vv. 20-25).

THAT OUR FATHER ABRAHAM HAD BEFORE HE WAS CIRCUMCISED: By Jewish reckoning, even their "father" Abraham was a "Gentile" at the time of his conversion through faith. Abraham lived in the land of promise 25 years before his circumcision (Gen 12:4; 17:1). His promised "fatherhood" (Gen 17:6) preceded his circumcision.

  • Comment on Rom 4:13

IT WAS NOT THROUGH THE LAW THAT ABRAHAM AND HIS OFFSPRING RECEIVED THE PROMISE: Abraham was "justified" approximately 400 years before the Law was given, through Moses. The Law only condemned man for his failure to obey it perfectly (Rom 3:20). Compare Galatians 3:17,18.

HIS OFFSPRING: The seed of Abraham, i.e., those who have the faith of their "father" Abraham, are also heirs with Christ (Gal 3:25-29).

THE PROMISE: The promise is collective and does not refer only to Genesis 12:7 ("To your descendants I will give this land"), but also to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15–17), and his becoming the means of blessing to all people (Gen 12:13).

THAT HE WOULD BE HEIR OF THE WORLD: One to whom property has been assigned, but who has not yet actually received it. Compare Hebrews 1:2; James 2:5. Christ is heir:

  • of universal dominion (Gen 1:26, 28; Psa 8:4-8; Heb 2:6-8);
  • of the Land of promise, as the son of Abraham (Gen 22:16-18; Heb 2:16; Rom 4:13; Gal 3:29);
  • of the kingdom throne, as the son of David (Matt 1:1-6; Luke 1:30-33); and
  • of all things, as the Son of God (Heb 1:1,2; Acts 10:36).

THE WORLD: Greek "kosmos", the order or arrangement of things: in this case, the nations of the earth (Gen 17:4-6). The whole "world", not just Canaan, will be the inheritance of the righteous (Matt 5:5). Compare the "blessing of Abraham" (Gal 3:8,9).

BUT THROUGH THE RIGHTEOUSNESS THAT COMES BY FAITH: Faith implies trust in another, not in oneself. God accepts us as righteous on the basis of our trust in Him (i.e., being fully persuaded to rely upon Him) (see Rom 4:3; 3:21,22). The covenant was one of grace, not like a contract of today where each contractor receives equally as he is given. Compare Genesis 15:6; 17:2,3, where Abraham is prostrated as an expression of his inability to stand in the presence of God.

  • Comment on Rom 4:14-17

"If life is earned by keeping the law, neither promise nor faith enter in… By law comes knowledge of sin and consciousness of guilt and liability to punishment. Under law, sinning man comes under wrath. And man cannot keep the law; so law works wrath upon all. Therefore the apostle concludes, 'For this cause it is of faith, that it may be according to grace.' Because of the impossibility of it being by law, if the promise and the inheritance are received at all, it must be by grace, operative through faith. And so it is. And so the promise is secure to all the seed; secure alike to the believing Jew, the seed who lived under the law, and the believing Gentile. This is involved in the promise that Abraham was made the father of MANY nations. If inheritance were of law, he could only be the father of those under law. Since law could give no title, the promise then would not be 'sure' to any. But the purpose of God, who made the promise, is sure. Abraham is appointed the father of many nations by God; in the sight of God — 'before God' — he was such then. 'I have made thee a father', said God to him, when there was as yet no seed, and Abraham and Sarah were old. But God, who could, and did, quicken 'dead' but believing Abraham and Sarah, so that a child was born of her past age, called those things which then had no existence as though they already had come into being (v 17)" (John Carter).

  • Comment on Rom 4:14

FOR IF THOSE WHO LIVE BY LAW ARE HEIRS, FAITH HAS NO VALUE AND THE PROMISE IS WORTHLESS: Faith is useless (i.e., having no value) if the promise can be obtained by works of law. And if so, then the promises to Abraham are void (inoperative, or powerless). As soon as the inheritance of God's promises is made conditional upon perfect obedience, then the promises have been effectively nullified.

  • Comment on Rom 4:15

BECAUSE LAW BRINGS WRATH: In trying to be justified by obedience to Law, one must keep every detail of that Law. But human beings will always fail, and thus bring upon themselves divine wrath. However, faith calls forth divine love, which mercifully provides a covering for sins (Rom 3:19,20,27).

AND WHERE THERE IS NO LAW THERE IS NO TRANSGRESSION: "Transgression" is the Greek "parabasis", literally a stepping over, i.e., a violation. Always implies a breaking of law, especially the Law of Moses (cp Rom 2:23; Heb 2:2; 9:15). It is used of the prohibition in Eden (Rom 5:14; 1 Tim 2:14).

  • Comment on Rom 4:16

Verses 16 and 17 comprise one sentence in Greek, but this has been divided into two sentences due to the requirements of English.

THEREFORE, THE PROMISE COMES BY FAITH, SO THAT IT MAY BE BY GRACE: "Faith" expresses the believer's need, and "grace" expresses God's answer to that need! The fulfillment of the promise is not according to man's merit but according to the Lord's unmerited favor (Rom 6:23). Thus promise, faith, and grace are set in contrast to Law, works, and merit.

AND MAY BE GUARANTEED TO ALL ABRAHAM'S OFFSPRING — NOT ONLY TO THOSE WHO ARE OF THE LAW BUT ALSO TO THOSE WHO ARE OF THE FAITH OF ABRAHAM. HE IS THE FATHER OF US ALL: Abraham's children are composed of Gentiles as well as Jews; they are taken from many nations (Gen 17:5; Mal 3:16,17; Acts 15:14). Both Jews and Gentiles constitute the multitudinous seed of Christ (Gal 3:29).

  • Comment on Rom 4:17

AS IT IS WRITTEN: "I HAVE MADE YOU A FATHER OF MANY NATIONS": This quotation, from Genesis 17:5, forms a parenthesis in Paul's argument.

HE IS OUR FATHER IN THE SIGHT OF GOD, IN WHOM HE BELIEVED — THE GOD WHO GIVES LIFE TO THE DEAD: God gives life both to the spiritually dead (Eph 2:5) and to the physically dead ( 1 Cor 15:45). This relates also to the barrenness of Sarah (Gen 17:16,17). The prerogative and power for this belongs to Jehovah alone, for it is an act requiring almighty power (Deut 32:39; 1Sam 2:6; 2Kgs 5:7; Psa 68:20).

"The words 'He [i.e., Abraham] is our father' are not in the Greek text but are supplied to show that they resume Paul's argument from v 16b" (NET Notes).

AND CALLS THINGS THAT ARE NOT AS THOUGH THEY WERE: An unconditional promise of God has no doubt as to its fulfillment. It is so sure of being done that future things are spoken of as in the present and past tense (Luke 1:51-55; 20:36-38; 2 Tim 1:9,10). There is therefore no doubt that it will come to pass. The primary application of this principle was to Isaac.

"The word 'calls' in this case does not mean to describe or designate, but rather 'summon'; in other words, God 'calls [Isaac, in this case] into being.' It may be used in this sense for God's creative activity (see Isa 48:13, NEB). Isaac was real in the thought and purpose of God before he was begotten" (Harrison).

  • Comment on Rom 4:18

AGAINST ALL HOPE: Literally, "beyond hope", that is, where the laws or course of nature left no room for hope. After making the original promise (Gen 15:5), God waited until it was physically impossible for this couple to have children. Then He repeated His pledge (Gen 17:5). Abraham's act of faith was essentially the same as on the previous occasion, but meanwhile circumstances had made the fulfillment of the promise impossible apart from supernatural intervention. Abraham was shut out from all other avenues of hope, and when that fact was obvious, he was able to turn to God and rest his faith upon Him alone.

ABRAHAM IN HOPE BELIEVED AND SO BECAME THE FATHER OF MANY NATIONS: "Hope" is the Greek "elpis":

  • the happy anticipation of something good (Titus 1:2; 1 Pet 1:21);
  • the ground upon which hope is based (Acts 16:19; Col 1:27); and
  • the object upon which hope is fixed (1 Tim 1:1).

Compare Paul's use of "hope" in Romans 5:2,4,5; 8:20, 24; 12:12; 15:4, 13.

JUST AS IT WAS SAID TO HIM: Here the "hope" is defined: it is "what God said". The "hope" was in God, and there it might safely rest — no matter how unlikely, humanly speaking, the fulfillment seemed — for nothing is too difficult for Him to accomplish, if it be according to His will!

"SO SHALL YOUR OFFSPRING BE": Cited from Genesis 15:5: the object of the hope was the provision of a "seed" to Abraham.

  • Comment on Rom 4:19

WITHOUT WEAKENING IN HIS FAITH: Compare Romans 8:3; 2 Corinthians 13:3. Man has no strength or power of his own, and strength of faith is really a confession of weakness of physical or mental or moral abilities! In Abraham's case he lacked the ability to produce his own seed.

HE FACED THE FACT: "Most manuscripts… read 'he did not consider' [cp the KJV], but others… lack the 'not' [cp the NIV: 'he faced the fact']. The reading which includes the negative probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But [commentators point out that] here Paul does not wish to imply that faith means closing one's eyes to reality, but that Abraham was so strong as to be undaunted by every consideration… Both on external and internal grounds, the reading without the negative particle is preferred" (NET Notes).

In short, it makes more sense, Biblically, to understand that Abraham fully recognized his apparently hopeless situation, naturally speaking, but even then believed that his God would perform what He had promised.

THAT HIS BODY WAS AS GOOD AS DEAD — SINCE HE WAS ABOUT A HUNDRED YEARS OLD — AND THAT SARAH'S WOMB WAS ALSO DEAD: Abraham's impotence was due to his old age (100 years), but Sarah had never been able to bear children, even in her youth.

"Then Moses summoned Joshua and said to him in the presence of all Israel, 'Be strong and courageous, for you must go with this people into the land that the Lord swore to their forefathers to give them, and you must divide it among them as their inheritance. The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged' " (Deut 31:7,8).

"No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it" ( 1 Cor 10:13).

  • Comment on Rom 4:20

YET HE DID NOT WAVER: Compare Matthew 21:21; Mark 11:23.

THROUGH UNBELIEF: If Abraham had disbelieved, he would have rejected not so much Yahweh's promise, as Yahweh Himself, and His ability to direct history (cp 1Sam 8:1,3-9).

REGARDING THE PROMISE OF GOD: Which was irrevocable (Rom 11:29). The fact that God had promised it was its own assurance.

BUT WAS STRENGTHENED IN HIS FAITH: Not so much "strong in faith", but strengthened to hold on to his faith — a faith which he held even in his own weakness!

"But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong" (2 Cor 12:9,10).

"He is not weak in dealing with you, but is powerful among you. For to be sure, he was crucified in weakness, yet he lives by God's power. Likewise, we are weak in him, yet by God's power we will live with him to serve you. Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you — unless, of course, you fail the test? And I trust that you will discover that we have not failed the test" (2 Cor 13:3-6).

AND GAVE GLORY TO GOD: Compare Romans 1:21, 23. The credit for what happened to Abraham belonged only to God, and human boasting was excluded.

  • Comment on Rom 4:21

BEING FULLY PERSUADED THAT GOD HAD POWER TO DO WHAT HE HAD PROMISED: "Being fully persuaded" is the Greek "plerophoreo" = to carry out fully (in evidence), i.e., completely assure (or convince), entirely accomplish (Strong). "That spontaneity and liberality of soul which, unhindered by obstacles, grasps the promises of God and His ability to perform them" (Vine).

  • Comment on Rom 4:22

THIS IS WHY "IT WAS CREDITED TO HIM AS RIGHTEOUSNESS": And so Paul returns to the passage he had originally quoted (Gen 15:6) in verse 3.

CREDITED: Or "reckoned" (vv. 3, 6, 8, 11). To put something to one's account, either in His favor or concerning something for which he will be answerable for. See 2 Corinthians 5:19; Galatians 3:6; James 2:23.

  • Comment on Rom 4:23

THE WORDS "IT WAS CREDITED TO HIM" WERE WRITTEN NOT FOR HIM ALONE: The Old Testament Scriptures are not merely a record of facts, but they are designed for the guidance of all believers: "For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope" (Rom 15:4). Abraham's life is recorded as an example of the state of mind expected in his spiritual offspring.

  • Comment on Rom 4:24

Righteousness is available to any and all, on the basis of their faith in God.

BUT ALSO FOR US, TO WHOM GOD WILL CREDIT RIGHTEOUSNESS — FOR US WHO BELIEVE IN HIM WHO RAISED JESUS OUR LORD FROM THE DEAD: Our belief in resurrection is the same as Abraham's faith in Isaac's birth, which was "life from the dead" (the dead body of Abraham, and the dead womb of Sarah). Abraham further demonstrated this same faith in making the decision to offer that same son Isaac as a sacrifice (Gen 22; James 2:21), because he believed that God would raise him from the dead (Heb 11:19). The risen Christ is a confirmation of what Abraham hoped to see (v 17). As we have a partial fulfillment of the promise (Rom 15:8), our faith should be even stronger than his. Christ's resurrection:

  • demonstrates the Lord's almighty power (1 Pet 1:21; Eph 1:19,20), and
  • is the cornerstone of gospel truth ( 1 Cor 15:4,12-18).
  • Comment on Rom 4:25

HE WAS DELIVERED OVER TO DEATH: "Deliver" is the Greek "paradidomi", to hand over or deliver up.

The same verb is also used in Romans 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf, e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions) (generally, cp Rom 8:32).

FOR OUR SINS: This is the meaning of Romans 3:9-23.

AND WAS RAISED TO LIFE: "Egeiro" means to excite, arouse, or waken, restore to health. Christ was "rebuilt" on an eternal basis. His resurrection to eternal life is proof of the efficacy of his sacrifice. It is with this resurrected Lord that we must identify ourselves (Rom 6:4,5).

FOR OUR JUSTIFICATION: The basis of our justification has been laid in the death of Christ; all that remained was the necessity on God's part to raise him from the dead to effect our justification. "Beyond question, the statement owes much to Isaiah 53, where in the Septuagint the Servant is pictured as delivered up on account of the sins of the many. Justification appears in the Hebrew text of that chapter (v 11). Moreover, the resurrection, though not stated in so many words, is implied in verses 10, 12" (Harrison).