Dare to Decide
"Be it according to thy word."
Ex 8:10 And he said, To morrow. And he said, [Be it] according to thy word: that thou mayest know that [there is] none like unto the LORD our God.
Be it according to thy word-It shall be done just when thou wouldst have it done, that thou mayst know, there is none like unto the Lord our God-None has such a command as he has over all creatures, nor is any so ready to forgive those that humble themselves before him. The great design both of judgments and mercies, is to convince us that there is none like the Lord our God; none so wise, so mighty, so good; no enemy so formidable, no friend so desirable, so valuable.
I used to worry about making decisions for God. I used to be afraid to step out on faith and declare I was going to do something new that He’d shown me to do. I’d think, "What if I fail?" I was so scared of failing, I’d muddle around in indecision for weeks. Then one day I found out it wasn’t my power that was going to carry it out anyway. But it took my decision to move God in on the scene. Once I decided what I was going to
do and set it down firm, God backed me!
What I learned is a truth from the Word of God that, if you’ll pay attention to it, will revolutionize your life. It’s truth that carries an awesome responsibility with it, but it’s a wonderful thing to realize.
Here it is: The right, the privilege, and the power to DECIDE has been left by God in the hands of men.
You have the right, for example, to decide where you’re going to spend eternity. You have a right to make that decision, and God will back your decision.
God can do everything for you but decide. He’s provided the power. He’s provided His Name. He’s provided the blood of Jesus. He’s provided the kingdom of God. He’s even made us partakers of it (Col. 1:12).
Col 1:12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
Who hath made us meet. The word conveys the idea of having sufficient or enough to accomplish anything.
But He’s not going to stuff that inheritance down our throats. Somewhere down the line we each have to make the decision to receive it.
Now the beautiful part is this: When you make that decision, God will back you to the hilt with His power. Once you make a decision to be born again, there’s no devil in hell big enough to stop you. All you have to do is decide.
Decide now. Declare your decision. Let it be done unto you according to your words.
Is God leading you in some new direction? Is He leading you to step out in faith for healing or prosperity or to take a whole new step of ministry? Don’t let fear hold you back.
SCRIPTURE READING: Romans 4:13-21
Ro 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.
For the promise, etc. To show that the faith of Abraham, on which his justification depended, was not by the law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the law was given. If this was so, then it was an additional important consideration in opposition to the Jew, showing that acceptance with God depended on faith, and not on works.
That he should be the heir of the world. An heir is one who succeeds, or is to succeed to an estate. In this passage, the world, or the entire earth, is regarded as the estate to which reference is made; and the promise is, that the posterity of Abraham should succeed to that, or should possess it as their inheritance. The precise expression here used, "heir of the world," is not found in the promises made to Abraham. Those promises were, that God would make of him a great nation,
Gen 12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:
that in him all the families of the earth should be blessed,
Gen 12:3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
that his posterity should be as the stars for multitude,
Gen 15:5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
and that he should be a father of many nations,
Gen 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
As this latter promise is one to which the apostle particularly refers,
Ro 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
it is probable that he had this in his eye. This promise had, at first, respect to his numerous natural descendants, and to their possessing the land of Canaan. But it is also regarded in the New Testament as extending to the Messiah
Ga 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
as his descendant, and to all his followers as the spiritual seed of the father of the faithful. When the apostle calls him "the heir of the world," he sums up in this comprehensive expression all the promises made to Abraham, intimating that his spiritual descendants, i.e. those who possess his faith shall yet be so numerous as to possess all lands.
Or to his seed. To his posterity, or descendants.
Through the law. By the observance of the law; or made in consequence of observing the law; or depending on the condition that he should observe the law. The covenant was made before the law of circumcision was given; and long before the law of Moses, comp.
Ga 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
Ga 3:17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
Ga 3:18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
a) and was independent of both.
But through, etc. In consequence of, or in connexion with, the strong confidence which he showed in the promises of God,
Gen 15:6 And he believed in the LORD; and he counted it to him for righteousness.
{p} "he should be the heir"
Gen 17:4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.
Ro 4:14 For if they which are of the law [be] heirs, faith is made void, and the promise made of none effect:
For if they which are of the law. Who seek for justification and acceptance by the law.
Faith is made void. Faith would have no place in the scheme; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If men are justified by the law, they cannot be by faith, and faith would be useless in this work.
And the promise, etc. A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of God have this design and tendency; and consequently, as God has given many promises, the object is to call forth the lively and constant faith of men, all going to show that, in the Divine estimation, faith is of inestimable value. But if men are justified by the law--if they are rendered acceptable by conformity to the institutions of Moses--then they cannot depend for acceptance on any promise made to Abraham, or his seed. They cut themselves off from that promise, and stand independent of it. That promise, like all other promises, was made to excite faith. If, therefore, the Jews depended on the law for justification, they were cut out from all the promises made to Abraham; and if they could be justified by the law, the promise was useless. This is as true now as it was then. If men seek to be justified by their morality, or their forms of religion, they cannot depend on any promise of God; for he has made no promise to any such attempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own; a scheme which would render his plan vain and useless; which would render his promises, and the atonement of Christ, and the work of the Spirit of no value. It is clear, therefore, that such an attempt at salvation cannot be successful.
{q} "For if they which are of the law"
Ga 3:18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
Ro 4:15 Because the law worketh wrath: for where no law is, [there is] no transgression.
Because the law. All law. It is the tendency of law.
Worketh wrath. Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifying him, and producing peace, is just the reverse. It condemns, denounces wrath, and produces suffering. The word wrath here is to be taken in the sense of punishment,
Ro 2:8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
and the meaning is, that the law of God, demanding perfect purity, and denouncing every sin, condemns the sinner, and consigns him to punishment. As the apostle had proved
Ro 1:1-3:29 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: Among whom are ye also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
that all were sinners, so it followed that if any attempted to be justified by the law, they would be involved only in condemnation and wrath.
For where no law is, etc. This is a general principle; a maxim of common justice and of common sense. Law is a rule of conduct. If no such rule is given and known, there can be no crime. Law expresses what may be done, and what may not be done. If there is no command to pursue a certain course, no injunction to forbid certain conduct, actions will be innocent. The connexion in which this declaration is made here seems to imply, that as the Jews had a multitude of clear laws, and as the Gentiles had the laws of nature, there could be no hope of escape from the charge of their violation. Since human nature was depraved, and men were prone to sin, the more just and reasonable the laws, the less hope was there of being justified by the law, and the more certainty was there that the law would produce wrath and condemnation.
{r} "law worketh wrath"
Ro 5:20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
{s} "no law is"
1Jo 3:4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
Ro 4:16 Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Therefore. In view of the course of reasoning which has been pursued. We have come to this conclusion.
It is of faith. Justification is by faith; or the plan which God has devised of saving men is by faith,
Ro 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
That it might be by grace. As a matter of mere undeserved mercy. If men were justified by law, it would be by their own merits; now it is of mere unmerited favour.
To the end. For the purpose, or design.
The promise,
Ro 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.
Might be sure. Might be firm, or established. On any other ground it could not be established. If it had depended on entire conformity to the law, the promise would never have been established, for none would have yielded such obedience. But now it may be secured to all the posterity of Abraham.
To all the seed.
Ro 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.
Not to that only. Not to that part of his descendants alone who were Jews, or who had the law.
But to that, etc. To all who should possess the same faith as Abraham.
The father of us all. Of all who believe, whether they be Jews or Gentiles.
Ro 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth the dead, and calleth those things which be not as though they were.
As it is written.
Ge 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
I have made thee. The word here used in the Hebrew
Ge 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
means, literally, to give, to grant; and also, to set, or constitute. This is also the meaning of the Greek word used both by the Lord. and the apostle. The quotation is taken literally from the Septuagint. The argument of the apostle is founded, in part, on the fact that the past tense is used---I have made thee--and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, he had, in his mind or purpose, constituted him the father of many nations; and so certain was the fulfillment of the Divine purposes, that he spoke of it as already accomplished.
Of many nations. The apostle evidently understands this promise as referring not to his natural descendants only, but to the great multitude who should believe as he did.
Before him. In his view or sight; i.e., god regarded him as such a father.
Whom he believed. Whose promise he believed; or in whom he trusted.
Who quickeneth the dead. Who gives life to the dead,
Eph 2:1 And you hath he quickened, who were dead in trespasses and sins;
Eph 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfillment of the prophecy when it was given, arising from the age of Abraham and Sarah,
Ro 4:19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
Abraham exercise power in the God who gives life, and who gives it as he pleases. It is one of his prerogatives to give life to the dead, to raise up those who are in their graves; and a power similar to that, or strongly reminding of that, was manifested in fulfilling the promise to Abraham. The giving of the promise, and its fulfillment, were such as strongly to remind us that God has power to give life to the dead.
And calleth, etc. That is, those things which he foretells and promises are so certain, that he may speak of them as already in existence. Thus is relation to Abraham, God, instead of simply promising that he would make him the father of many nations, speaks of it as already done, "I have made thee," etc. In his own mind, or purpose, he had so constituted him, and it was so certain that it would take place, that he might speak of it as already done.
{t} "I have made thee a father"
Ge 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
{1} "before him whom" or, "like man"
{u} "quickeneth the dead"
Eph 2:1 And you hath he quickened, who were dead in trespasses and sins;
Eph 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;
{v} "those things"
1Co 1:28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
1Pe 2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
Ro 4:18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
Who against hope. Who against all apparent or usual ground of hope. He refers here to the prospect of a posterity. See
Ro 4:19-21 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform.
Believed in hope. Believed in that which was promised to excite his hope. Hope here is put for the object of his hope--that which was promised.
According to that which was spoken.
Ge 15:5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
So shall they seed be.. That is, as the stars in heaven for multitude. Thy posterity shall be very numerous.
{w} "So shall thy seed be"
Ge 15:5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Ro 4:19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:
And being not weak in faith. That is, having strong faith.
He considered not. He did not regard the fact that his body was now dead, as any obstacle to the fulfillment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfillment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.
Now dead. Aged; dead as to the purpose under consideration. Comp. Heb 11:12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.
"As good as dead." That is, he was now at an age when it was highly improbable that he would have any children. Comp. Ge 17:17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?
Deadness, etc.
Heb 11:11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
"When she was past age." Comp.
Ge 18:11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.
.
{x} "deadness of Sarah’s womb"
Ro 4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
He staggered not. He was not moved, or agitated; he steadily and firmly believed the promise.
Giving glory to God. Giving honour to God by the firmness with which he believed his promises. His conduct was such as to honour God; that is, to show Abraham’s conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honour to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favour; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.
Ro 4:21 And being fully persuaded that, what he had promised, he was able also to perform.
And being fully persuaded. Thoroughly or entirely convinced,
Lk 1:1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
Ro 14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
2Ti 4:5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
2Ti 4:17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.
He was able. Comp.
Ge 18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.
This was not the only time in which Abraham evinced this confidence. His faith was equally implicit and strong when he was commanded to sacrifice his promised son,
Heb 11:19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
{y} "also able to perform"
Ge 18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.
Lk 1:37 For with God nothing shall be impossible.
Lk 1:45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
Heb 11:19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
Amen
