THE EPISTLE TO THE ROMANS
The Gospel In Its Fullness

By Dr. David L. Cooper, Th.M., Ph.D., Litt.D.
Biblical Research Monthly

Installment 6
Romans 4:1-12

THE RATIONALE OF THE ATONEMENT

In the last two installments of this series, we have been studying Paul's great passage concerning our redemption through the blood of Christ as found in Romans 3:21-31. This passage, as we have already seen, is the very heart of the gospel. It is one of the fullest statements concerning the atonement, when properly understood and evaluated in the light of related passages, that is to be found in the entire New Testament. But no one passage, even in the New Testament, gives a complete picture of the atonement. The various passages must be studied in the light of each context and then put together as a great mosaic. Only by a thorough study of the various passages and by our fitting them together can we arrive at an adequate idea of the atonement.

Theologians have striven to formulate an adequate expression of this doctrine. But it seems that all of the leading theories are inadequate. The late Dr. E. Y. Mullins stated the situation and presented the difficulties in the following words: "Special attention must be given to that part of the saving work of Christ which He accomplished in the atonement through His sufferings and death. This is due to several facts. One is that the atonement is central in the teachings of the New Testament. Another is that it has occupied a large place in theological discussion, and is a vital and essential element in an effective gospel. A third fact is that it has ever been a fundamental element in the experience of Christians.

"As we shall soon see, the writers of the New Testament represent the atonement of Christ under various forms. They also employ a number of figures of speech, no one of which, taken by itself, gives an adequate idea of the atonement. In some passages the death of Christ is described as a propitiation. In others it is reconciliation. Sometimes it is simply redemption. In some passages it is described in its effects as securing remission of sins. Sometimes His death is called a ransom. In other passages it is the purchase price paid for our deliverance. So also Christ is declared to have become a curse for us.

"In all the above forms of statement and in others which are not mentioned it is abundantly clear that the death of Christ stands in a very intimate and vital relation with the salvation of men. Many theories have arisen in the course of history to explain that relation. Most of them emphasize an element of truth and are defective in what they omit rather than in what they assert. The final view should contain the true elements in all theories. And it will be found that by the simple and direct method of taking the New Testament statements in their proper meaning and constructing a theory out of these teachings we shall arrive at the most satisfactory conclusion. A theory in such case will be simply an interpretation of facts." (The Christian Religion in Its Doctrinal Expression, by Edgar Young Mullins, D.D. L.L.D.)

There is truth in each of the leading theories which have been advanced to explain the atonement. But each seems to me to be inadequate and partial or warped. As I view these various theories, it seems to me that those who have advanced them have left out some very vital factors which must be taken into consideration in formulating an adequate expression of the doctrine--if mortal men can indeed grasp and comprehend it in its fullness and richness.

There are certain fundamental principles that must be recognized as we study the Scriptures concerning the atonement. To these let us now turn our attention.

I. God's moral government

There was a time when God--the Triune God--alone existed. As the ages of eternity in the past rolled on, God in the development of His plan, created the heavenly host consisting of seraphim, cherubim, and all ranks and orders of angels. Finally the point was reached when He created the material universe. When He did this, these celestial hosts, who are called in Job 38:7 "the morning stars" and "sons of God," sang together and shouted for joy. The highest and first of these creatures was known as the anointed cherub, or the cherub that covereth. We read of him in Ezekiel, chapter 28. From all passages bearing upon the question, it appears that he was the highest and most authoritative of all the celestial beings. He dwelt in that which we may properly call a "crystal palace," and which is described in Ezekiel 28:13. He was the highest order of creature whom an omniscient, omnipotent Creator could bring into existence. The hosts of celestial beings recognized his absolute authority.

These celestial beings were created as free moral agents--having the power of choice, the power to choose that which was good, better, or best, on the one hand; and on the other hand, the power to choose that which was bad, worse, or worst. They could, by their own volition, pit their wills against God. But as long as they remained within the bounds of God's moral government, they were allowed to exist and continue their being, still with the power of choice. Of course they were limited to a certain extent after they pitted their wills against God.

That there is such a thing as going beyond the bounds of the moral order and being deprived of the liberty of free moral agents is manifest by a study of those angels that in the days of Noah left their proper habitation and went after strange flesh, as did the people of Sodom. The people of Sodom and Gomorrah and the cities of the Plains in going after strange flesh did exactly what the angels who left their proper habitation did. As proof of this position note carefully the following verses:

"And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire" (Jude 6,7). On this point read carefully II Peter 2:4-6. These angels that left their proper habitation were summarily dealt with and in a drastic manner; for they were cast down into the pit of the abyss and bound in chains of darkness, where they have remained in confinement from that time until the present. But Satan and those angels whom he influenced in his original revolt against the Almighty were not put in a place of confinement as were those of whom we have just been reading, and who rebelled in the days of Noah. Since Satan and those whom he influenced in the first rebellion were not denied their freedom, but still have access even to the throne of God and are at liberty to go throughout the earth to influence men and women against God, and since those who rebelled in the days of Noah left their proper habitation and were cast down into the pit of the abyss and have been in confinement ever since, we may conclude that the latter went beyond the bounds of God's moral government in that they left the level or the plane upon which they were created and descended to a lower level.

We know from the prophetic word that, when Satan engages in the activity in which he will engage during the Tribulation, God will deal with him drastically and will incarcerate him in the pit of the abyss for a thousand years, together with all of those spirits who are under his influence. We may be certain then that Satan and those evil spirits that are under him will, in the Tribulation, leave the high level on which they were created and descend to another much lower level. Hence they transcend the bounds of God's moral government. Under those conditions the only thing that God can do is to commit them to a place of confinement, which thing He does.

Thus from a study of Satan and the angels, both in the past and in the future, we conclude that, under God's moral government, so long as His creatures do not go beyond the limits of the same, they still retain their freedom and liberty in a general way, though of course they are restricted to a certain extent. But when they, as the angels in the days of Noah, leave their proper habitation, they are dealt with summarily and are placed in a position where they can no longer carry out their nefarious purposes.

Man also is created a free moral agent. He had the power of choosing whether or not he would do the will of God. Eve was beguiled and deceived. Adam was not. What he did was with a full knowledge of the facts and the consequences. The Lord had already warned him what the results would be in the event that he exercised his will against the Almighty's. Notwithstanding this fact, he did pit his will against that of God. The judgment fell upon him.

In thus disobeying the Lord, man did not go beyond the limits of God's moral government. Hence he was not dealt with as he would have been, had he gone beyond the bounds. Thus man fell. His nature became corrupted. By the falling of the curse upon the whole earth his environment was changed for the worse. Life has been a struggle. Comparatively few see the truth, accept the aid offered by the Lord and come off victorious. "Enter ye in by the narrow gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. 14 For narrow is the gate, and straightened the way, that leadeth unto life, and few are they that find it" (Matt. 7:13, 14).

Man, when he was created, was in a holy state and was placed in the most favorable environment. God, by a theophany, appeared and had sweet fellowship and communion with him. He was given complete dominion over the earth. All animal creation was gentle, tame, and perfectly submissive to man. But when he fell, he lost everything. Sin is abhorrent to God and its entrance broke off the sweet fellowship and communion which he had with his Maker. Thus when he was banished from the Garden of Eden, was all lost?


II. Man must be reinstated in God's favor and retrieve his loss
in the same way in which he lost it.


As stated above, man remained within the bounds of God's moral government. He of course retained his power of choice. As a human being, he lost his first estate. Hence it can be retrieved only on the human level. The act by which he lost it was in the realm of the will. In this same sphere must the battle be fought, and all losses retrieved. Under God's moral government man can be rescued only by man and in the realm of the will. A hint at this is found in Genesis 3:15: "And I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel." We see from this quotation that the "seed of the woman" will deal a terrific blow upon the head of "the seed of the serpent." This passage instantly hints at the way in which man's losses shall be retrieved. "The seed of the woman" will champion man's cause and gain back that which was lost. This primitive promise becomes very luminous in the light of Isaiah 7:14: "Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." According to this prediction God enters the world by miraculous conception and virgin birth. But from the context of this passage we do not see why He thus comes to earth. When this prediction is read in the light of Psalm 8, which is quoted below, further illumination is thrown upon our subject:

O Jehovah, our Lord,
How excellent is thy name in all the earth,
Who hast set thy glory upon the heavens!
2 Out of the mouth of babes and sucklings hast thou established strength,
Because of thine adversaries,
That thou mightest still the enemy and the avenger.
3 When I consider thy heavens, the work of thy fingers,
The moon and the stars, which thou hast ordained;
4 What is man, that thou art mindful of him?
And the son of man, that thou visitest him?
5 For thou hast made him but little lower than God,
And crownest him with glory and honor.
6 Thou makest him to have dominion over the works of thy hands;
Thou hast put all things under his feet:
7 All sheep and oxen, Yea, and the beasts of the field,
8 The birds of the heavens, and the fish of the sea,
Whatsoever passeth through the paths of the seas.
9 O Jehovah, our Lord,
How excellent is thy name in all the earth!

According to this prediction God pays a visit to man. The reason that He does this is that originally man was made but a little lower than the angels, and all things were put under his feet. But as we see from the Genesis account he lost complete control and authority over the earth and all contained therein. But according to Psalm 8 God will crown man with glory and honor and will make him to have dominion over the works of His hands. This position is seen by noting carefully the first statement of Psalm 8:5 relative to man's being made a little lower than the angels--which act is expressed by the past tense. This statement of course looks back to man's original creation. Then in the second line of verse 6 reference is made to the fact that all things were put under his feet. The verb, hast put, is in the past tense and likewise refers to man's having been given dominion over the world. But the second line of verse 5--"and crownest him with glory and honor"--and the first line of verse six--"Thou makest him to have dominion over the works of thy hands"--are in the original in the imperfect tense, which verb form indicates incompleted action. Since incompleted action is yet future, this form of the verb is usually throughout the Old Testament translated as future. The future rendering is absolutely correct. Thus in these two lines we see that here is a prediction that God will yet crown man with glory and honor and will again give him his lost dominion and allow him to rule over the world. From this context we see that God pays man a visit in order that he may have his lost estate and may reign over the earth as originally designed. Now Genesis 3:15 and Isaiah 7:14 show that God, in making this visit to man, takes on the form of man. In other words, the second person of the Trinity "became flesh and dwelt among us" (John 1:14). This one is truly the God-man. He is perfect God; at the same time, He is perfect man. He thus assumes human form in order that, as man, He might champion the cause of mankind and retrieve his losses.

In order to be a perfect man, He had to enter the world by miraculous conception and virgin birth. It was necessary for Him to live as a man and to be subjected to the temptations which are common to humanity. Since man by his pitting his will against that of God brought death upon himself, it was necessary that this one who championed man's cause should submit Himself to death and pass out of this life as all other men do. Since man lost his estate in the realm of the will by his disobedience, man's champion had to submit His will to that of God without making a single error or without the least defection. Thus deporting Himself throughout life and through death, He battled Satan off, won a perfect score on every occasion, and in the supreme test--the cruel death on the cross--He was completely victorious. At that time He dealt the crushing blow upon the head of Satan and sent him reeling in utter defeat. Then it was that He, "through death brought to nought him that had the power of death, that is, the devil." Thus by our Lord's death He gave Satan a knockout blow and snatched the power, which Satan had been wielding up to that time, from him.

Because of the victory which Christ won upon the cross and His rendering Satan inoperative so far as his having a death grip upon the human family was concerned, which would have sent every individual down to perdition, the scriptural writers constantly say that we are redeemed by the blood of Christ and by the blood of His cross, which statements are absolutely correct.

Thus the Lord Jesus Christ, the champion of man's liberty and his Saviour and Redeemer, won the decisive battle on the cross by dying. In this way He went out of the world. There was no other way for a human being to go out of the world except through death. Our Lord, having been put to death in the flesh, in the spirit went and made an announcement to the spirits that were in prison, and that had been disobedient in the days of Noah. (See I Peter 3:19ff.) When our Lord went to Sheol, He seized the keys of death and Hades, opened up that apartment or portion of Hades to which the saved through the ages had gone upon death, and led them forth from this place of confinement. His spirit re-entered His body, which then became glorified. Many of the saints who had been sleeping in the grave were raised and they appeared with Christ to many in Jerusalem. (See Matt. 27:51-53.) When our Lord returned to glory, the spirits whom he released from Sheol escorted Him back to the Father's house where they have been ever since.

Since our Lord deprived Satan of his absolute authority over the souls of men and his consigning them to outer darkness, the believer today upon death goes immediately into the presence of God. "To be absent from the body is to be present with the Lord."


III. Redemption through Messiah can under God's moral government be obtained only on the human plane and within the realm of the will.


God's moral government of the universe was upheld, in all its grandeur and beauty, by the victory which our Lord won upon the cross. At the same time, by His sacrificial death, He dealt with Satan and sin in such a way that satisfaction regarding sin was accomplished. Sin, which from its nature is abhorrent to the holiness of God, by Christ's victory no longer moves God to be otherwise than gracious toward the sinner. Under the present conditions it is the will of God that all men should repent and come to the knowledge of the truth. The redemption purchased by Christ was for all, because "He tasted death for every man" (Heb. 2:9).

Since Christ has made atonement and satisfaction for sin for every one, why will not all men be saved? The answer is this: God's moral government still obtains. The Lord has never forced and never will coerce the will of any of His creatures. Man lost his estate, as we have already said, on the level of humanity and within the realm of the will. Christ fought the battle and won the victory on the level of humanity and in the realm of the will. Since man is still a free agent and since God's moral government continues, the Lord will not force any man's will. If God should do so, His moral government would collapse. Such a thing as this could never be. Since it is the will of God that none should perish, but that all should come to repentance, He, through the ministers of the Word, continually entreats men, assuring them that "all things are of God, who reconciled us to himself Christ, and gave unto us the ministry of reconciliation; 19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. 20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God (II Cor. 5:18-20). The atonement has been made. The satisfaction has been wrought. God's moral government has been sustained. The Almighty can now receive "whosoever will." "And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely" (Rev. 22:17).

Jesus said to the Jews, "Ye will not come to me, that ye may have life" (John 5:40). This passage teaches that, if these people had willed to come to Jesus, they would have received life. God would not force their wills. The promise still remains, "Whosoever will may come and drink of the water of life freely."

While everything that has been said on this point is true, at the same time let us not forget the reverse side of the picture which is presented in Romans 8:29,30: "For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the first born among many brethren: 30 and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."

We may never be able to harmonize the absolute freedom of the will of man and the sovereignty of God. In fact, no theologian has ever advanced any satisfactory explanation. The Bible teaches both positions. On account of our limited comprehension we shall never be able to understand this great mystery. But we can believe it!

The facts which I have presented in this study I trust may furnish at least a framework for a general theory concerning the atonement into which the various passages dealing with this subject may be built. At the same time let me say that I would not presume to think myself capable of advancing a satisfactory theory regarding the profound mystery of the atonement of Christ. Let us seek, by prayer and diligent study of the Word, further light on this all-important subject.

What Men Must Believe, by Dr. Cooper, contains a chapter on "The Atonement" which takes up in detail the following topics: The Reasons for the Atonement; Atonement in the Old Testament; The Atonement in the New Testament; and Appropriation of the Atonement.



JUSTIFICATION BY FAITH

In the discussion of 3:21-31 we saw the scriptural teaching concerning the basis of the doctrine of salvation by grace through faith. The whole scheme of redemption depends upon what Christ wrought at the cross and when He made His descent into Sheol and came back bringing life and immortality to light through the gospel.

In chapter 4, especially, Paul discusses the doctrine of justification by faith. As we shall see, faith means simply faith--apart from everything else. Some Bible students have found a contradiction between the doctrine of salvation by faith as set forth in Romans, chapter 4, and the teaching of the second chapter of the Epistle of James. James asked this question: "Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar?" (James 2:21). Thus it seems on the surface that James was teaching that men are justified by works. If this is true, there is a contradiction between Paul and James--between James, chapter 2, and Romans, chapter 4. But upon a more thorough investigation of the case, it is seen that there is absolutely no contradiction whatsoever. In Romans, chapter 4, Paul discusses the subject of Abraham's being justified by faith. In order to prove his proposition, he quotes from Genesis 15:6. Abraham was between seventy-five and eighty-six years of age when he was thus justified. He was one hundred years of age when Isaac was born. Isaac was a young man when Abraham took him and attempted to offer him upon the altar as a sacrifice to God. Thus we may say that there were between thirty or forty years intervening between the events that are referred to in these two New Testament passages. Genesis, chapter 15, gives the data concerning Abraham's being justified by faith. As a justified man, as a child of God, he, between thirty and forty years later, in obedience to the command of God, attempted to offer Isaac upon the altar as a sacrifice to the Almighty. Thus James is talking about Abraham's conduct as a child of God, as one who had already long ago been justified and accepted into the family of God. Men are saved by faith. After they are saved, regenerated, they express their faith in action. If a child of God says he has faith, but does not demonstrate this faith by his daily life, we say that he has very little faith. One is judged by his conduct. Paul, therefore, was talking, in Romans, chapter 4, about real justification. James, in chapter 2, was talking about the walk and the conduct of the justified man. There is therefore perfect harmony between the two chapters.

We shall now turn to Romans, chapter 4, to study the great doctrine of salvation by the grace of God through faith.

I. Abraham justified by faith

4 What then shall we say that Abraham, our forefather, hath found according to the flesh? 2 For if Abraham was justified by works, he hath whereof to glory; but not toward God. 3 For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. 4 Now to him that worketh, the reward is not reckoned as of grace, but as of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness" (Rom. 4:1-5).


Paul begins his discussion of his theme by asking the question as to what Abraham had "found according to the flesh." In this query he is simply talking about the things that Abraham gained upon the natural plane. He was a rich man and, being energetic and prudent, acquired great riches in the form of cattle, sheep, and the like. But the Apostle is not interested in that phase of the life of the patriarch, because he says, "For if Abraham was justified by works, he hath whereof to glory; but not toward God." Abraham had nothing of which to glory. Neither has any man anything that should cause him to be proud and to glory. If we have any native ability along any line, that is a gift from God. If opportunities open up before us, these likewise are gifts from God. All that we have and all that we possess, therefore, are given us of God. Thus there is no occasion for anyone's thinking more highly of himself than he ought, or glorying in what he accomplishes or what he possesses.

"If Abraham was justified by works," says the Apostle, "he hath whereof to glory." He could glory in the fact of being justified, but, when viewed in relation to God, all occasion for glorying would be removed. In the presence of God all human effort, praise, and glory vanish instantly. Nothing human can rise up in the light of God's glorious grace and stand.

After making the above assertion, Paul turns to the Scriptures to prove his proposition. Thus he quotes from Genesis 15:6: "And Abraham believed God, and it was reckoned unto him for righteousness." One should turn to Genesis, chapter 15, and read it in its entirety. Here we have the account of the Word of God's appearing to Abraham and of disclosing to him His intentions. He made promises to him that He would be his shield and his exceeding great reward. Then He looked toward the starry heavens and made the unqualified statement that Abraham's seed should be as numerous as the stars of the heavens. Abraham believed that statement. He could not see how God could fulfill it, but he believed it because God said it. Let us notice the fact that God did not say to Abraham that, if he would believe, then He would make his seed as numerous as the stars of the heavens. There would have been imposed a condition with which Abraham would be required to comply. Had the Lord spoken thus and had Abraham believed the statement of God, then the Lord would have been under obligation to make the promise good. But the Lord was very particular; He did not state His promise in any such terms. If I make a promise to anyone that, if he will comply with even the minimum of conditions, I will make good the promise, then, when that one has complied with whatever condition I impose, I am under obligation to fulfill my promise.

From the simple narrative as found in Genesis, chapter 15, we see that God made the statement that Abraham's seed would be as the stars of the heavens. Abraham's confidence in God was such that he did not falter for a second; but his faith caused the promise to come before his vision as a reality. When he thus took God at His word, the Lord reckoned his faith for righteousness. No other interpretation of this passage is possible if we allow the words to speak their message to our heart.

"Now to him that worketh, the reward is not reckoned as of grace, but as of debt." If one complies with any conditions or does any work whatsoever, the reward is a matter of debt and cannot be one of grace. Complying with the minimum of conditions attached to any promise brings the one making the promise under obligation to make his word good. This God refuses to do; that is, to bring Himself under obligation to man.

"But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness." As stated above, believing (in the legalistic sense of the term) here is not put as a condition of salvation. Believing here is such as Abraham's spontaneous response to the promise of God. No one can obtain salvation or any blessing except by faith. But never let us think of our believing or of faith as a condition with which we comply in order to obtain something from God. For then it--our believing--would be put upon a legalistic basis.

Christ tasted death for every man. It is the will of God that all should repent and come to a knowledge of the truth. He who comes to Christ will not be cast away. The vilest sinner who comes in faith to Christ is pronounced just before God and is clothed with the righteousness of the Lord Jesus.

II. David declared the doctrine of justification by faith.

"6 Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, 7 saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. 8 Blessed is the man to whom the Lord will not reckon sin" (Rom. 4:6-8).


Paul introduces David as a witness to corroborate the proposition that men are justified by faith and faith only. Thus he declares that David pronounced a blessing upon the man unto whom God reckoneth righteousness apart from works. The works concerning which he speaks are the things which men do and which they consider as commending themselves to God. There are no works, not even the least, that can commend men to God. David sinned by taking Bathsheba, the wife of Uriah, as his own (II Sam., chap. 12). When he was brought under conviction of sin by the message of Nathan, he prayed very earnestly for cleansing and forgiveness. His petition is found in Psalm 51. The Lord in response to his penitent pleading cleansed him from all of his sins and never again chalked up sin against him. Thus in Psalm 32 David pronounced the blessing that comes to the one whose sins are forgiven: "Blessed are they whose iniquities are forgiven, And whose sins are covered. 8 Blessed is the man to whom the Lord will not reckon sin." David doubtless saw and appreciated the grace of God more clearly than he had ever done before. Thus he declared that those people whose iniquities are forgiven and whose sins are covered or blotted out are in a blest condition. These statements refer to the past. Then he went farther and declared that this one who has been forgiven is also blest in that the Lord will not impute or reckon sin to him. Thus when one is saved, regenerated, the past is all wiped out. From that time on the Lord does not chalk sin up against him, regardless of what he does. I am saying this only as sins affect one's eternal salvation. Christ's annulling sin dealt with sins-- past, present, and future--for all who in penitent faith come and look to Him, trusting Him alone for salvation.

But let no one think that the justified person can continue in a practice of sin and can go unpunished. Peter declared that the time has come that judgment must begin at the house of God; that is, that God punishes His children for their wrongdoings. Be not deceived. God is not mocked. For whatsoever a man sows, that shall he also reap. This is an inflexible law that governs the saved as well as the unsaved. The unsaved who pass out of this life are punished throughout eternity for their sins and their failure to accept Christ. The saved are forgiven and are secure for time and for eternity. But when they sin, let them know that they must be punished for their wrong-doings here in this life. Though David was forgiven and cleansed, he suffered till the day of his death because of his sins. Every son whom the Lord receives, He chastens. If one is without chastisement, he is then a bastard and not a son.

III. Justification by faith offered to both the circumcised and uncircumcised alike.

"9 Is this blessing then pronounced upon the circumcision, or upon the uncircumcision, also? for we say, To Abraham his faith was reckoned for righteousness. 10 How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: 11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; 12 and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision" (Rom. 4:9-12).


Having shown us what salvation by faith is and having proved it by the classic illustrations of Abraham and David, Paul, in verses 9-12 shows that this salvation is not simply for the Jews, but for all alike. Thus he asks the question: "Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. 10 How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision." The Jew depended upon the fact that he was a member of the family--the Chosen People--of God, and that he had the right and privileges as was manifested by the fact that he had received circumcision. John the Baptist saw people depending entirely upon their connection with Abraham for salvation. He told his audience to think not that they had Abraham to their father, for God was able to raise up seed to Abraham. The fact of their being literal descendants of Abraham and their having been circumcised had nothing whatsoever to do with their eternal salvation. Circumcision to the Jew was a proof and a pledge that he was a member of the family of God. Of course this was true only in the limited sense of his being of the seed of Abraham. It did not imply salvation of the soul whatsoever. It therefore had nothing to do with salvation.

Paul shows us that Abraham was justified by faith before he received circumcision. In Genesis, chapter 15, we are given the account of Abraham's being justified. In the seventeenth chapter, which narrates events that were several years after this, we have the account of Abraham's receiving the covenant of circumcision. The Jewish religion centered around the covenant of circumcision, and the law which was given at the time of the Exodus. Since Abraham's being justified was prior to the giving of circumcision, it is quite evident that circumcision and the giving of the law had nothing whatsoever to do with his salvation. One's salvation or justification precedes everything. Having been justified by faith, as we have seen, God gave Abraham later on circumcision as "a seal of the righteousness of the faith which he had while he was in uncircumcision ..."

The Lord thus justified Abraham and later gave him the covenant of circumcision "that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision." Abraham's faith, on account of which he was justified, is the faith by which people are saved. They cannot be saved by receiving circumcision or subscribing to any rite or ordinance whatsoever. God sent Christ to be a propitiation for our sins. He tells us what Christ did for us: that He tasted death for every man, and that we should flee to Jesus for refuge. If we walk in the footsteps of Abraham, as suggested here, we will respond to God's Word as Abraham did. When we do that, God justifies us. Thus Abraham is a typical case of salvation for all, both Jew and Gentile.

My dear friend, have you responded to the sacrifice which Christ made and have you accepted Him by faith? If you have not, may you do it now.