The Apostle had spoken (chapters 2-3.) of the two grounds of responsibility—natural conscience, and the law; now he takes up another point —the promises of God; they had to do neither with natural conscience nor with law; the Jews claimed a special place as heirs to the promises of God. But to have Christianity in its place, God must prove all men on the same ground, in ruin and degradation before Him. Verses 9, 10, 11, are to reconcile the faithfulness of God to His promises, with truth: “Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also.” He shows how the promises given of God to Abraham increased their guilt because they slighted the promises in Christ; all were included under sin. We have all to get this thought clearly, that there is no hope for man, as such, with God, all are under sin; there is an immense principle in it, because it casts us off ourselves on to God for righteousness, for life, for everything.
In Abraham the promises were given without any condition whatever; when the law came, a promise was given on condition of obedience, and the people said— “All that the Lord hath spoken we will do” (Ex. 19:88And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. (Exodus 19:8).), and they made the golden calf. The moment there was any condition made man broke it, hence the law was the means of ascertaining the state of the heart. The Apostle comes to this point—you cannot make God the God of the Jews only. The law was man’s perfect rule, not the rule for a Christian. If you love God with all your heart, and your neighbor as yourself, you would be a perfect man, not a Christian you would not want Christ at all, He would not need to die for your sins, you are a perfect man (supposing for the moment that you could keep it). The very expression of a claim supposes some disposition not to do it, it implies that the command was needed. Look at the obedience of Christ, there was no checking of His will by a prohibition. The Word of God the spring and the source of our thoughts, not merely the check (we have to be checked to be sure), but that is Christian obedience. People think Adam knew good before the fall, and evil after; no, I know more good than Adam ever knew, for I know Christ; his was innocence, quietly enjoying God’s favor, doing what he was told, and not doing what he was told not to do. But I get the ten words, and I find at once man’s heart must have got into sin—he must have had other gods—must have stolen, committed murder, it is all the expression of the utterly ruined, sinful state of man in the sight of God. In the law pardon was under condition of obedience, they did not know their weakness, like poor Peter, who said to the Lord, “Though I should die with thee, yet will I not deny thee” (Matt. 26:3535Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. (Matthew 26:35)). Another element in law is that “it was added because of transgressions” (Gal. 3:1919Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (Galatians 3:19)), i.e., to bring transgression—I cannot transgress if there is nothing forbidden.
The promises were given before law; the expression of God’s intentions in grace which He thoroughly fulfilled without asking man about righteousness. By the law is the knowledge, not of “sins,” but of “sin” (Rom. 3:2020Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20)). The Jew, being convicted by law, could turn round and say, “I am heir to the promises to Abraham;” he is a person of great importance in this way. What occasioned the call of Abraham? The people had set up to build a tower—they worshipped false gods— “they sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not” (Deut. 32:1717They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. (Deuteronomy 32:17)). But God must have a people in the earth—when they are called out the promises are given. From Adam there was no root of promise in the world; when man had set up false gods, God calls Abraham out from the very things God had set up — “country, kindred, and father’s house”—and says, I will show you a land, trust yourself to me, and walk with me. When there is total apostasy from the true God, Abraham is called out: that is an immense principle; and we have God’s family in the world. Then the promises are given; there was no promise before. When the world set up devils in God’s place, He said—I must have a people for Myself. When that people got mixed up with the world, they are spoiled, and cease to be God’s people practically. It is the same with the Church, it is called out to be separate. It is spoiled again; has not it got mixed up with the world? John could say— “We know that we are of God, and the whole world lieth in wickedness” (1 John 5:1919And we know that we are of God, and the whole world lieth in wickedness. (1 John 5:19)). Do we know that? Where is the testimony now? Saints have got so mixed up with the world that the world meddles with the things of Christ—there is no line drawn. Abraham then is the first called out to be God’s man in the earth. He left his country and his kindred, but not as yet his father’s house; he waits till Terah dies. A lingering heart still clings to things in this world. What gave Abraham his special place was faith: that was at the root of the blessing—the calling of God—the promise rested upon faith, not law. Everything comes from faith except what is animal. Abraham goes on by faith, and this blessed truth comes out that God will have the heart set upon Him. He will have nothing else in order to count Abraham righteous. It was to be all of Himself. As Christians we cannot mingle with the world, even in a question of getting food from them, without defilement. Lot was a believer who took the world, Abraham took the promise; faith gives us power to live on God. As soon as Lot had gone God says to Abraham, “Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all this land which thou seest to thee will I give it, and to thy seed forever” (Gen. 13:14-1514And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: 15For all the land which thou seest, to thee will I give it, and to thy seed for ever. (Genesis 13:14‑15)). When a soul surrenders what flesh clings to there is always blessing; he is counted righteous. This was the setting aside of righteousness from man to God, a bringing in of righteousness from God to man. God must say you are a sinner, that is all your history—if you do not own it, I must prove it. You must get the righteousness of God. You will never be righteous in your thoughts, desires, affections, until then. If a person talks of law, I give him a good dose of it. How much of it have you kept today? What day did you keep it? Oh! you have not kept it! Then you are under the curse! We are just where Abraham was without circumcision. With Abraham it was faith, and nothing but faith, because God will not have anything but His own in the matter. He has given Christ, and He must have it all. Now righteousness is revealed what am I to do with it I Believe it! God has sent His Son to establish it, and He will not have anything in the heart that receives it, but the recognition of what He has put His seal upon.
The character of Abraham’s faith ought to be ours in practice—God said it—He is able to perform. We believe that He has performed, that He has “raised up Jesus our Lord from the dead; who was delivered for our offenses, and raised again for our justification.”