“What Is a Christian?” Part 27” by Romans
We are continuing in our Series, “What Is A Christian?” Last week we looked at the intrinsic importance of Faith in our lives, and learned what Faith is. Using what we have learned thus far in the sub-topic of Faith, let's deepen our review and examination of Faith. I would like to bring Abraham, the father of the faithful into this Discussion.
My first Scriptural reference tonight is somewhat longer than usual, but I want to present a fuller excerpt for clarity. We read of Abraham, “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 if they which are of the law be heirs, faith is made void, and the promise made of none effect...
Because the law worketh wrath: for where no law is, there is no transgression. 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” (Romans 4:13-16).
Matthew Henry says of this: “... that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a
commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished;
it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Romans 10:6), and it refers to an Old Testament promise, Deuteronomy 30:12...
2. That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant;
and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Genesis 4:20-21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children;
and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed. (1.) The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luke 19:9.
Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Colossians 3:11; Galatians 5:6.
(2.) The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith.
See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions.
It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.
II. It was before the giving of the law, Romans 4:13-16. The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Galatians 3:17-18.
Now observe, 1. What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs.
Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Galatians 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Genesis 12:3), In thee shall all the families of the earth be blessed.
2. How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Hebrews 11:8.
Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Romans 4:14-15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void;
for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Romans 4:15.
The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath.
How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.
3. Why the promise was made to him by faith; for three reasons, Romans 4:16. (1.) That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building.
Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Ephesians 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise.
(2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh)...
but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, 2 Samuel 23:5.
(3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Romans 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham.”
The Preacher's Homiletical adds to this: “The father of the faithful.—The divinity of the Bible shown in this, that it confers immortality upon its heroes which no other book possesses. Abraham’s trials, faith, and final victory are familiar facts to-day. He lives both in Bible story and in tradition’s lore.
It is a fact to be noticed that the fame of Bible heroes has spread beyond the book in which it is related. “The memory of the just is blessed;” and Abraham’s memory is blessed and green because he was justified by faith and is the father of the faithful. Consider the negative and the positive aspect of Abraham’s descendants.
I. Negatively.—His descendants: 1. Are not the moralists. Ethical systems cannot be a ground of justification before the unchangeable God. They run from Socrates down to Victor Cousin or Mr. Herbert Spencer. How am I to know by which ethical system I am to be saved? How am I to ascertain which is relatively right and which is absolutely right?
Amid hypothetical imperatives, categorical imperatives, and apodeictical principles, what am I to do? Abraham’s descendants would be few if they were confined to the ethical philosophers and their scholars.
2. Are not the legalists. The law maketh wrath and brings condemnation. For all are guilty of infractions of the law, both natural and revealed. Without the written law men will be judged by the natural law written on their hearts. Conscience is a witness to guilt. When it has not been killed, it doth make us all criminals. Can the criminal claim reward as a debt? Punishment is his due.
3. Are not the ceremonialists. We must coin the word so as to avoid a word which has become descriptive of a certain party. Forms and ceremonies have their place, but we must observe the rule, “A place for everything and everything in its place.” Clothes have their use; but what use are they to the dead? First life, then clothes and food. Abraham had the righteousness of faith, being uncircumcised.
II. Positively.—His descendants are: 1. Those who exercise faith. This is the source from the human side of justification, and is the root force which generates the leaves, flowers, and fruits of the Christian character.
2. Those who are forgiven. The doctrine of the forgiveness of sins too often ignored. The blessing to be realised. Faith rightly exercised brings into the soul the consciousness of the divine pardon.
3. Those who are the subjects of grace. “By grace are ye saved.” The method of grace is one for Abraham and for all God’s people, from the dawn of time to its close. 4. Those to whom belong the sure promises. They are sure, resting upon the solid foundation of God’s grace.
This is a rock. All other foundations are as shifting sand. Our moods change; our ethical systems have their days; our volitions vary; our efforts, if strong to-day, are weak the next day, and they always fall far short of our noblest volitions. God’s grace is immutable; His promises are firm:
5. Those who stand a gracious army before Him, even God, who quickeneth the dead, and calleth those things that be not as though they were. Review the muster-roll of faith’s sons and daughters, and it will be found that, though sometimes lightly esteemed, they are indeed the precious sons and daughters of Zion, comparable unto fine gold.
They stand in the presence of the infinite Purity, and are ennobled by the gracious influence. (1) Let us seek for that faith which justifies and leads on to purity. (2) Let us strive to walk in the steps of that faith which has been exercised by the noblest,—these are the steps leading to spiritual greatness and happiness.
(3) Let us believe the promises sure because they are of grace. (4) Let us glory, not in ourselves, not in works, but in our sublime heirships.
“What saith the Scripture?”—In the third chapter St. Paul had brought this truth plainly forward—that all men before God are sinners. Those to whom the apostle was referring thought they had such special privileges connected with themselves that they at least ought to be exempted from this general statement.
But the apostle says, No such thing; and he falls back therefore upon the question; “What saith the Scripture?” Now before I attempt to lead you to the answer which ought to be given to this question, it will be necessary that I dwell briefly upon one or two introductory points.
I. What is meant by the Scripture?—When St. Paul used these words he certainly referred simply to the Old Testament Scriptures; but we are never for a moment to suppose that the Old Testament and the New Testament are different; and therefore if a man ask me, “What saith the Scripture?”
I am quite as ready to give him an answer out of the Old Testament as I should be to give him one out of the New, and just as ready to answer him out of the New as I should be out of the Old. But when a man asks me a question about his soul, when he is asking me how a man may get to heaven, I should like to answer him out of both Testaments, because when they are put together the one seems to explain the other, enabling a man to say, “Thus saith the Scripture.”
II. What is the authority of Scripture?—If you ask me what there is in this book different from what there is in the best kind of other books, I have but one plain answer. It is because this book was written, not by man, but by God; it is because, though “holy men of old” wrote the book, they wrote it “as they were moved by the Holy Ghost.” We speak of “the Gospel according to St. Matthew,” “the Gospel according to St. Luke,” or “the Gospel according to St. John”;
but we say it is “the gospel of the grace of God,” and we acknowledge that from first to last the book was written as God Himself put it into the hearts and minds of the different writers. So then we acknowledge in this book the authority of God Himself.
No wonder therefore St. Paul should fall back upon the question of the text. I would only further remark in connection with this part of my subject that we are not to think that the Scripture was intended for men of another age or another country, as if it did not bear upon ourselves; neither must you, when you look at the Scriptures and consider them as the word of God, expect to find them without their difficulties.
Even infidels who have disbelieved the Bible have testified to its morality. They have said that if they wanted to bring up their children well there was no morality like that which was to be found in the Bible. To the truth of what the Bible contains the researches of the last few years have testified.
III. “What saith the Scripture,” 1. For my head? It unfolds to me many difficulties. That great doctrine of there being three Persons—Father, Son, and Holy Ghost—but one living and true God. But the Scripture unfolds to me another great subject, and that is the plan of salvation. The apostle had been showing that all men were sinners—if sinners, they could not save themselves, and that therefore a plan must be devised by which they could be saved.
Here is the plan. You and I could do nothing for ourselves. When we were condemned as sinners Christ died in our place, bore our punishment, endured the shame, suffered on the cross, and has now set us free. 2. But “what saith the Scripture” for my heart? I have known the Scripture turn many a bad man into a good man and make him happy, but I have never known it make a single person unhappy.
To each individual I say, You have no hope; but you may have a full hope, a good hope through Christ. 3. But “what saith the Scripture” for our life—I mean our way of living? It tells us the impossibility of a double service: “Ye cannot serve God and mammon.” Therefore if the man who loves his sin would only read, “What saith the Scripture?” he would find that he must leave off sinning if he would have peace, for “there is no peace, saith my God, to the wicked.”
But “what saith the Scripture” still for our life? It bids us ask ourselves, in the midst of the busy world, in the midst of all our occupations, when we rise early and late take rest—it bids us ask ourselves, “What shall it profit a man if he gain the whole world and lose his own soul?”
IV. But how are we to know these Scriptures?—We must search those Scriptures; and if we were asked how and when, I should say the how must be prayerfully and the when must be daily. I would say to all that if you will only follow that advice there is not one but may be mighty in the Scriptures—if you will only search them and pray over them, and that daily.
There is an awful responsibility that rests upon every one who does not study that book, who does not read the Bible, who does not consider what the Scripture saith. It is just as if you were walking in a dark place, not knowing the road, and some one were to offer you a light, and you were to say, I do not require it, and refuse to take it. If a man suffered injury under such circumstances, who would marvel?—Dr. Villiers, Bishop of Carlisle.
How did Abraham get his righteousness?—Justification by faith is a very old doctrine—one of the oldest dogmas on record. It is as old as Abraham, as old as Abel. I. Who justifies?—“It is God that justifieth.” The Judge, the Lawgiver, is the Justifier. Self-justification is as useless as it is impossible.
II. What sort of justification does He give?—His justification is: 1. Righteous. The adjustment of the question between us and God is a righteous adjustment. Nothing but this would satisfy God or ourselves, or make us feel safe in accepting it in our dealings with a holy God. This righteousness is secured by the full payment of the penalty by a surety or substitute.
2. Complete. It extends to our whole persons, to our whole lives, to every sin committed by us. The whole man is justified; it is no half pardon. 3. Irreversible. No second verdict can alter our legal position. “Who shall lay anything to the charge of God’s elect?” 4. Divine. It is a justification worthy of God; a justification which shall place the justified on a far higher level than the first Adam stood upon.
III. For whom is it?—For the ungodly. Yes; for such alone. Righteousness for the unrighteous is that which the righteous One came to bring. In this matter of pardon and acceptance, the principle is not, to him that hath shall more be given, but to him that hath nothing shall all be given.
IV. How we get it.—By believing. In accepting God’s testimony to this righteousness, in crediting His word concerning this justification, we are justified at once. The righteousness becomes ours; and God treats us henceforth as men who are righteous, as men who, on account of the righteousness which has thus become theirs, are entitled to be dealt with as righteous out and out...
Of Abraham it is said, “His faith was counted for righteousness”—that is, God counted this believing man as one who had done all righteousness, just because he was a believing man. Not that his act or acts of faith were substituted as equivalent to work, but his believing brought him into the possession of all that working could have done. Thus, in believing, we get the righteousness. Our believing accomplishes for us all that our working could have done.—H. Bonar.
Belief in God.—Belief in God is the foundation of all religion, both natural and revealed. Now as without belief in God there can be no religion, so where there is such belief in God the Scripture always of course supposes it accompanied with every other part of true religion. As the foundation of religion in general is believing in God, so the foundation of Christianity in particular is the belief of that great act of God, the raising His Son from the dead, in order to judge the world in righteousness.
I. Now the account which the Scripture gives us of the faith of Abraham is this: 1. It consisted in his believing the true God, the Maker and Governor of the universe, the Lord of heaven and earth. The nations among whom he sojourned were all idolaters, worshippers of dead men, worshippers of the kings who had reigned over them in their lifetime; for that was the original of all the heathen idolatry.
Every city or territory had its own prince, and the world was divided into small kingdoms. These kings were honoured by their flatterers with honours during their lives too nearly divine, and after their deaths they were by the ignorant people worshipped as gods.
The worship paid to such gods of their own making was accordingly superstitious; and the corruption of their manners was answerable to the absurdity of their religion. From these Abraham separated himself and believed in the true God, the Maker of all things; and for the sake of that belief forsook his native country.
2. As Abraham’s faith consisted in general in believing the true God, so in particular it manifested itself in such acts of dependence upon Him as became a person who had just and worthy notions of the true God, whom he served; and for this “it was counted unto him for righteousness.”
3. The faith of Abraham was not a speculation or mere credulity, but a principle of obedience and true holiness. 4. The faith of Abraham is opposed in Scripture, just as the faith of Christians is, not to the works of virtue, but to the rites and ceremonies of the law of Moses. “They that are of faith,” saith St. Paul (Galatians 3:7)—that is, they who, believing in Christ, expect salvation through the real holiness of the gospel, and not by such outward forms and ceremonies as the Jews observed—“the same,” saith he, “are the children of Abraham”; “even as Abraham believed God, and it was accounted to him for righteousness” (Romans 4:6).”
Let's expand on and examine a cross-reference that was just cited: “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham” (Galatians 3:6-9).
The Preacher's Homiletical says of this: “The Abrahamic Gospel— I. Recognised the principle that righteousness is only by faith.—“Abraham believed God, and it was accounted to him for righteousness” (Galatians 3:6). The promise to Abraham contained the germ of the gospel, and was the only gospel known to pre-Christian times.
Though dimly apprehending its vast import, Abraham trusted in God’s Messianic promise, and his unfaltering faith, often severely tried, was in the judgment of the gracious God imputed to him as rectitude. “In this mode of salvation there was after all nothing new.
The righteousness of faith is more ancient than legalism. It is as old as Abraham. In the hoary patriarchal days as now, in the time of promise as of fulfilment, faith is the root of religion; grace invites, righteousness waits upon the hearing of faith.”
II. Was universal in its spiritual provisions.—“The Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed” (Gal_3:8). Twice is Abraham designated “the friend of God.” The Arabs still call him the friend. His image has impressed itself with singular force on the Oriental mind.
He is the noblest figure of the Old Testament, surpassing Isaac in force, Jacob in purity, and both in dignity of character. His religion exhibits a heroic strength and firmness, but at the same time a large-hearted, genial humanity, an elevation and serenity of mind, to which the temper of those who boasted themselves his children was utterly opposed.
Father of the Jewish race, Abraham was no Jew. He stands before us in the morning light of revelation a simple, noble, archaic type of man, true father of many nations. And his faith was the secret of the greatness which has commanded for him the reverence of four thousand years. His trust in God made him worthy to receive so immense a trust for the future of mankind (Findlay).
III. Shares its privilege and blessing with all who believe.—“They which are of faith, the same are the children of … are blessed with faithful Abraham” (Galatians 3:7; Galatians 3:9). With Abraham’s faith the Gentiles inherit his blessing. They were not simply blessed in him, through his faith which received and handed down the blessing, but blessed with him.
Their righteousness rests on the same principle as his. Reading the story of Abraham, we witness the bright dawn of faith, its springtime of promise and of hope. These morning hours passed away; and the sacred history shuts us in to the hard school of Mosaism, with its isolation, its mechanical routine and ritual drapery, its yoke of legal exaction ever growing more burdensome.
Of all this the Church of Christ was to know nothing. It was called to enter into the labours of the legal centuries without the need of sharing their burdens. In the “Father of the Faithful” and the “Friend of God” Gentile believers were to see their exemplar, to find the warrant for that sufficiency and freedom of faith...”
There is far more to review and examine regarding Faith as a foundational facet of being a Christian. And we will, God willing, do just that at this same place and time next week. I invite all of you hearing or reading my words, to join us next week.
This concludes this evening's Discussion, “What Is A Christian? Part 27”
This Discussion was presented “live” on July 31st, 2024.
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