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 not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith.

For not through the law was the promise to Abraham, or to his seed, that he should be heir of the world; but through the justice of faith.

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 not through law is the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith;

Again, the promise that he should inherit the world did not come to Abraham or his posterity conditioned by Law, but by faith-righteousness.

For God's word, that the earth would be his heritage, was given to Abraham, not through the law, but through the righteousness of faith.

For the promise to Abraham and to his descendants that he should be heir of the world was not through the law, but through the righteousness of faith.

For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.

For the promise that he should inherit the world did not come to Abraham or his descendants through Law, but through the righteousness due to faith.

Non enim per Legem promissio Abrahæ et semini ejus data est, ut esset hæres mundi; sed per justitiam fidei.

For the promise, etc. He now more clearly sets the law and faith in opposition, the one to the other, which he had before in some measure done; and this ought to be carefully observed: for if faith borrows nothing from the law in order to justify, we hence understand, that it has respect to nothing else but to the mercy of God. And further, the romance of those who would have this to have been said of ceremonies, may be easily disproved; for if works contributed anything towards justification, it ought not to have been said, through the written law, but rather, through the law of nature. But Paul does not oppose spiritual holiness of life to ceremonies, but faith and its righteousness. The meaning then is, that heirship was promised to Abraham, not because he deserved it by keeping the law, but because he had obtained righteousness by faith. And doubtless (as Paul will presently show) consciences can then only enjoy solid peace, when they know that what is not justly due is freely given them. [1] Hence also it follows, that this benefit, the reason for which applies equally to both, belongs to the Gentiles no less than to the Jews; for if the salvation of men is based on the goodness of God alone, they check and hinder its course, as much as they can, who exclude from it the Gentiles. That he should be the heir of the world, [2] etc. Since he now speaks of eternal salvation, the Apostle seems to have somewhat unseasonably led his readers to the world; but he includes generally under this word world, the restoration which was expected through Christ. The chief thing was indeed the restoration of life; it was yet necessary that the fallen state of the whole world should be repaired. The Apostle, in Hebrews 1:2, calls Christ the heir of all the good things of God; for the adoption which we obtain through his favor restores to us the possession of the inheritance which we lost in Adam; and as under the type of the land of Canaan, not only the hope of a heavenly life was exhibited to Abraham, but also the full and complete blessing of God, the Apostle rightly teaches us, that the dominion of the world was promised to him. Some taste of this the godly have in the present life; for how much soever they may at times be oppressed with want, yet as they partake with a peaceable conscience of those things which God has created for their use, and as they enjoy through his mercy and good-will his earthly benefits no otherwise than as pledges and earnests of eternal life, their poverty does in no degree prevent them from acknowledging heaven, and the earth, and the sea, as their own possessions. Though the ungodly swallow up the riches of the world, they can yet call nothing as their own; but they rather snatch them as it were by stealth; for they possess them under the curse of God. It is indeed a great comfort to the godly in their poverty, that though they fare slenderly, they yet steal nothing of what belongs to another, but receive their lawful allowance from the hand of their celestial Father, until they enter on the full possession of their inheritance, when all creatures shall be made subservient to their glory; for both heaven and earth shall be renewed for this end, -- that according to their measure they may contribute to render glorious the kingdom of God.

Footnotes

1 - Critics have differed as to the disjunctive e, or, "or to his seed." Some think it is put for kai, and: but Pareus thinks that it has a special meaning, intended to anticipate an objection. The Jews might have said, "If the case with Abraham is as stated, it is not so with his seed who received the law." Yes, says Paul, there is no difference, "The promise to Abraham, or to his seed, to whom the law was actually given, was not by the law." Hammond renders the whole verse more literally than in our version, -- "The promise to Abraham or to his seed, that he should be the heir of the world, was not by the law, but through the righteousness of faith." -- Ed.

2 - There is in Genesis no expression conveyed in these words; but the probability is, that he intended to express in another form what he distinctly quotes in Romans 4:17, "I have made thee a father of many nations." The word "father," in this case, has been commonly understood to mean a leader, a pattern, a model, an exemplar, a forerunner, as Abraham was the first believer justified by faith, of whom there is an express record. But the idea seems to be somewhat different. He was a father as the first possessor of an inheritance which was to descend to all his children. The inheritance was given him by grace through faith; it was to descend, as it were, to all his lawful posterity, to all his legitimate seed, that is, to all who possessed the like faith with himself. He is therefore called the father of many nations, because many nations would become his legitimate heirs by becoming believers; and in the same sense must be regarded the expression here, "the heir of the world;" he was the representative of all the believing world, and made an heir of an inheritance which was to come to the world in general, to the believing Jews and to the believing Gentiles. He was the heir, the first possessor, of what was to descend to the world without any difference. He was the heir of the world in the same sense as he was "the father of all who believe," as he is said to have been in verse eleventh. The inheritance was doubtless eternal life or the heavenly kingdom, the country above, of which the land of Canaan was a type and a pledge. See Hebrews 11:12, 13, 16. -- Ed.

For the promise - 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 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 used here, "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 Genesis 12:2; that in him all the families of the earth should be blessed Genesis 12:3; that his posterity should be as the stars for multitude Genesis 15:5; and that he should be a father of many nations Genesis 17:5. As this latter promise is one to which the apostle particularly refers (see Romans 4:17), 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 Galatians 3:16 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, that is, 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 (compare Galatians 3:16-18), and was independent of both.
But through - In consequence of or in connection with the strong confidence which he showed in the promises of God, Genesis 15:6.

For the promise, that he should be the heir of the world - This promise intimated that he should be the medium through whom the mercy of God should be communicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheritance; because in him all nations of the earth are blessed: this must therefore relate to their being all interested in the Abrahamic covenant; and every person, now that the covenant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.

(11) For the promise, that he should be the (h) heir of the world, [was] not to Abraham, or to his seed, through the (i) law, but through the righteousness of faith.
(11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.
(h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.
(i) For works that he had done, or upon this condition, that he should fulfil the Law.

For the promise that he should be heir of the world,.... This promise is thought by some to refer to that of his being "the father of many nations", Genesis 17:4; by whom the Gentiles are particularly meant, who are sometimes called "the world", and "the whole world", or the elect of God, the believing part of the world; whether among Jews or Gentiles, who sometimes go by the name of "the world" in Scripture: but to this it may be objected, that the promise here spoken of is made to Abraham's seed, as well as to himself; by which is meant not the Messiah, who is indeed heir of the world, and all things in it, but all believers, whether Jews or Gentiles; as appears from Romans 4:16; and therefore cannot be both heirs and inheritance too. Others think the land of Canaan is designed, and by a synecdoche, a part of the world is put for the whole world; but that land is never so called, and, besides, the promise of it belonged to those of the law, and to them only, contrary to what the apostle argues, Romans 4:14. Others therefore consider Canaan as a type of heaven, which Abraham and his spiritual seed are heirs of by promise. But rather, by "the world" here, is meant, both this world and that which is to come; Abraham and all believers are the "heirs" of this world, and of all things in it; "all things" are theirs, and, among the rest, the world, Christ being theirs, and they being Christ's; he is heir of all things, and they are joint heirs with him; and how little soever they may enjoy of it now, the time is coming, when they, by virtue of their right, "shall inherit the earth"; see Psalm 37:9; and now they have as much of it as is necessary, and with a blessing, and which the Jews call their "world". It is a saying in their Talmud (o), , "thou shall see thy world" in thy lifetime; which the gloss explains, "thou shalt find", or enjoy all thy necessities, or what is needful for thee; and of Abraham they say (p), that
"he was the foundation of the world, and that for his sake the world was created;''
and introduce God saying of him thus (q).
"as I am the only one in my world, so he is the only one, "in his world".''
And as he and all the saints are heirs of this world, so of the world to come, the future salvation, the inheritance incorruptible, undefiled, never fading, and reserved in the heavens; for they are heirs of God himself, and shall inherit all things: now this large and comprehensive promise, which takes in the things of time and eternity,
was not to Abraham, or to his seed through the law: not through the law of circumcision, or on the score of their obedience to that, for this promise was made before that was enjoined; see Genesis 12:2; nor through the law of Moses, which was not as yet given; nor through the law of nature, nor by any righteousness of the law;
but through the righteousness of faith: by virtue of which they have "all things that pertain to life and godliness", 2-Peter 1:3; and have "the promise of the life that now is, and of that which is to come", 1-Timothy 4:8; enjoy with a blessing what they now have, and have a right and title to the heavenly glory.
(o) T. Bab. Beracot, fol. 17. 1. (p) Caphtor, fol. 99. 2. (q) T. Bab. Pesachim, fol. 118. 1.

The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Genesis 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.

For the promise, &c.--This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
that he should be the heir of the world--or, that "all the families of the earth should be blessed in him."
was not to Abraham or to his seed through the law--in virtue of obedience to the law.
but through the righteousness of faith--in virtue of his simple faith in the divine promises.

For the promise. The reference is to the substance of various promises to Abraham for himself and his seed. See Genesis 12:7; Genesis 13:14; Genesis 15:18.
Was not . . . through the law. Was not through law, the article being wanting in the Greek. No body of law had been given. The Mosaic law was given many years afterward. The law of circumcision had not been enacted. It was through the righteousness of faith, not of law, or works of law, that Abraham secured the promise.
For if they which are of the law (of law, the article wanting) are heirs. If keeping law makes men heirs, then faith is void. It sets aside God's plan of "counting faith as righteousness," and destroys the promise which depends on faith.
Because the law worketh wrath. The law threatens punishment to all who break its enactments, and since none keep it perfectly, it works punishment for all. Whereas, if no law had been given, there could be no transgression of its demands.

The promise, that he should be the heir of the world - Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham