But there was yet another proof that righteousness does not come from works of the law; namely, the example of Abraham, who had the promises before the law was given or proclaimed. The apostle makes use of this part of Israel’s history and privileges to confirm his foundation principle. “What shall we then say of Abraham?” he asks. “For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.” Thus the principle of justification by faith is fully confirmed in the example of Abraham. It is not of works; were it so, then the reward would not be of grace, but of debt. But to him that worketh not, but believeth on Him that justifies the ungodly, faith is reckoned for righteousness. And it was with David as with Abraham. (The apostle cites the example of both these men, because they represent the chief sources of Israel’s blessing,) Also David describes the blessedness of the man unto whom God imputeth righteousness without works, saying, “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” Acceptance in Christ goes farther, it is true; but in view of man’s responsibility, what we have here is the declaration of the truth that all is accomplished for those who believe in Christ. Sin is no more imputed to them; they are free from all guilt; all accusation is forever past. The apostle speaks later on of our standing in Christ. To be accepted in a new standing in Christ according to the value and acceptance of Christ before God, is more than justification. But this justification is perfect for us responsible men.
But now the question arises, Is this blessing only for Israel? The example of Abraham decides it. Faith was reckoned to him for righteousness. But when? Was it when he was in circumcision or in uncircumcision? In uncircumcision. We see then in Abraham a striking instance of faith in an uncircumcised man being reckoned to him for righteousness according to the will and judgment of God. Circumcision was given afterward to Abraham as a seal of the righteousness of the faith which he had being uncircumcised, that he might be the father of all them that believe, as well the uncircumcised (that after his example righteousness might be imputed to them also) as the circumcised, so that he is the father of a true circumcision, not only of those who are of the circumcision, but also of all believers who, in separation for God, walk in the steps of Abraham’s faith which he had being yet uncircumcised.
Furthermore, the promise that Abraham should be heir of the world was not given through the law either to him or his seed, but through the righteousness of faith; for the law came much later. Thus the whole history of Israel proves that it is not through the law that one shares in the blessing, but solely through faith. For if they which are of the law be heirs, then the promise is annulled, and the faith by which Abraham received it is made void and useless. More than this, the law worketh wrath; for where no law is, there is no transgression; sin indeed exists, but one cannot transgress what is neither commanded or forbidden. But the apostle further develops from the Scriptures this fundamental principle of the blessing of believers from amongst the nations. He says, “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 (as well believers from amongst the nations as from amongst the Jews), before Him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.” (vss. 16, 17) These words contain a new truth. They refer to the power of resurrection, the power of giving life where death reigned, to creative power. This power also admitted the nations. Abraham counted upon it when his body was in a manner already dead, and Sarah’s womb likewise. All depends for faith upon the activity of this power which brings about what God wills. It is not only a mercy-seat set up for all those who, by faith in the blood of Christ, come hither as being the place where God meets with the sinner, but it is a power which there, where there was nothing, creates children for itself out of those who are spiritually dead. Still there is a difference between Abraham’s faith and ours. He believed, and rightly so, that God could raise the dead; we believe that God has done it, and this is a very important difference. Abraham was right in believing God’s own word; we have the same faith, but it is founded upon a finished work, and that gives rest to the soul. Christ is risen. He, who was once offered for our offenses, has been raised again, in order that we may believe thereon and be justified.
J. N. D.