Last week we considered a particular case of justification-that of Abraham-illustrative of the general truth set forth in the third chapter of Romans. In verses 1-8 we found that Abraham was not made righteous by works, but by faith. Righteousness was a gift by the grace of God to Abraham, the same as to all others, so that even he had nothing whereof to boast. We found also what the imputation of righteousness is, namely, the forgiveness of sins. The righteousness which is counted to a man in response to his faith-the righteousness which is put into and upon all them that believe-is the remission of sins. See Romans 4:5-8.

It ought to be apparent from what we have already learned in the book of Romans, that forgiveness of sins is not a mere book transaction,-the simple entry of the word “pardoned” on the books of record,-but that it is an actual fact; something that personally affects the individual. It is righteousness put into and upon the man; it is blessedness that comes to him. It is a change. It does not consist simply in the Lord’s saying to the sinner, “I will not hold the past against you,” but it consists in taking his sin away from him,-removing it as far as the east is from the west,-so that he now stands in the sight of God as though he had never sinned. This is blessedness indeed. Surely, this is more than a change in theory. It is taking a man who is morally bankrupt, and setting him on his feet, so that he can now do good works; for it is only the good man that can do good works. See Luke 6:45. And that the righteousness which is imputed for the remission of sin does effect a change in the man is evident from Romans 3:22. It is righteousness put into and upon the sinner. That is, he is made righteous both inside and outside.

The question that the apostle now asks is if this blessed gift comes upon the circumcision only or upon the uncircumcision also; that is, if it is only to Jews or to Gentiles as well. Romans 4:9. This is answered by finding out Abraham’s condition when it came to him. “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.” Romans 4:10, 11.

It will be seen at a glance that this settles the matter as to who are children of Abraham. A man cannot claim to be a child of Abraham simply because he has been circumcised. And this means not now only, but at any time in the past. Righteousness was imputed to Abraham before he was circumcised. Therefore since he is the father of all them that believe, it follows that it makes no difference whether they are circumcised or not. Circumcision was only a sign of the righteousness which he already had by faith. Therefore those who had not righteousness had no right to the sign; and if they had the sign and were not righteous, they were children of Abraham only in appearance, and not in fact. See John the Baptist’s burning words to the Pharisees. Matthew 3:7-9.

Moreover, it is evident that the sign of circumcision was not given to Abraham and his seed for the purpose of keeping them separate from other nations. God never builds up a wall of partition to keep his people from those who do not believe. Christ said, “Ye are the light of the world,” and reproved the Jews for hiding the light which God had intrusted to them. This they did by clannishly separating themselves from others, considering themselves too good to associate with them. Christ himself set the example, mingling freely with all classes, and bringing from the self-righteous Pharisees the intended reproach, “This man receiveth sinners, and eateth with them.” Luke 15:2. He prayed for his disciples, not that they should be taken out of the world, but that they should be kept from the evil. John 17:15. The man who is righteous, and who maintains his integrity at all times, and in all places and society, is as separate from the world as God ever designed any man to be.

Compare for a moment Romans 4:11 and Genesis 17:11. In the latter text we learn that circumcision was a token or seal of the covenant which God made with Abraham. In the former we learn that it was a sign or seal of righteousness. Therefore we are forced to conclude that the covenant with Abraham was a covenant of righteousness. This is confirmed by Romans 4:13: “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.” Now note: (1) The possession which was promised to Abraham was not confined to the small territory of Canaan, which the Jews afterwards occupied. Canaan was designed only as the beginning of that possession. The promise can never be considered as completely fulfilled until the seed of Abraham, together with Abraham himself, occupy the whole earth. This is in harmony with the words of the apostle, that Joshua did not give the Jews the promised rest or inheritance, and that therefore there remains a rest to the people of God. Hebrews 4:8, 9.

2. The covenant with Abraham involved this possession. The covenant assured to Abraham the inheritance of this earth for an everlasting possession. Compare Genesis 17:7-11 and Romans 4:11-13. But the covenant was a covenant of righteousness. Therefore the promise made to Abraham comprehended nothing less than the new heavens and the new earth, for which we also, in accordance with that promise, look. 2 Peter 3:13. So the covenant with Abraham included righteousness and eternal redemption, and the everlasting possession of the earth. This is for all who have the same faith that Abraham had.

“For if they which are of the law be heirs, faith is made void, and the promise of no effect.” Romans 4:14. This does not mean that faith is made void and the promise of no effect if those who keep the law are heirs; for none others are heirs. The inheritance is to those who are righteous, who have the righteousness of faith. Faith establishes the law and its righteousness. But it means that the mere possession of the law and the trusting in it for justification cannot constitute one an heir. If it could, then there would be no such things as heirship by faith. And it is easy to see how in that case the promise would be of no effect. Thus: If God has promised an inheritance on the sole ground of faith (a working faith, of course), and then requires us to work and earn that inheritance, the promise amounts to nothing. But all the promises of God are in Christ Jesus yea and amen; therefore the inheritance comes through the righteousness of faith.

“Because the law worketh wrath; for where no law is, there is no transgression.” Romans 4:15. This is positive proof that the inheritance cannot come through the law, but must be by faith. The law gives the knowledge of sin; we have already learned that all have sinned; but the law works wrath to the transgressor; therefore all are condemned. Now here is the broad earth, which is the promised inheritance. Here is a man who ignores the promise of God, and proceeds to work out his title to a portion of the land. The time of judgment comes, and he thinks that he has worked enough to enable him to “prove up” on his claim, and he goes to the court to have the inheritance forever confirmed to him. But now he finds his mistake, for the law in which he had trusted declares that his life is forfeited as a rebel, and, instead of getting an inheritance, he loses his life.

“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 it is written, I have made thee a father of many nations), before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.” Romans 4:16, 17.

This is the great ground of confidence. The inheritance is of faith, that it might be by grace; therefore anybody can have a share in it. What if the law has declared our lives forfeited? “Christ has redeemed us from the curse of the law, being made a curse for us (for it is written, Cursed is everyone that hangeth on a tree); that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Galatians 3:13, 14.

What a blessing! And what assurance we may have that we shall share in it! The blessing is an inheritance in the new earth, which will never be defiled with unrighteousness. God’s holy will-his law-will be done in it even as it is now done in heaven. But we have all sinned, and are under the curse of the law-doomed to eternal death. How then can we hope for a share in the everlasting inheritance?-Through the unbounded mercy of God in Christ. Christ has taken upon himself the curse of the law for those who believe,-he bore our sins in his own body on the tree,-and so the promise to Abraham may be as sure to us as though we had never violated the law. “Thanks be unto God for his unspeakable gift!”

A law is in force until it is repealed. The repeal, in justice, should be given as wide a publicity as the enactment of the law. These are simple principles recognized in all the governmental affairs of man. Apply the same principles to the decalogue, the law of God. It existed from the beginning. It was solemnly spoken by the Majesty of Heaven in a voice which shook the earth; it was written by his own finger on tables of enduring stone; it was complete in itself. It is repeatedly declared to be perfect, sure, good, true, righteous, everlasting, throughout the Old Testament. Jesus, in the New Testament, declares that he came not to destroy it, and that is is easier for heaven and earth to pass away than for one tittle of the law to fail. Matthew 5:17-20; Luke 16:17. The psalmist declares (Psalm 119:172) that it is God’s righteousness, and the Lord says through his prophet that his “righteousness shall not be abolished.” Isaiah 51:6, 7. In the light of these simple principles and plain declarations of Scripture, how can man say that the Sabbath has been changed or abolished? Why is it not better to believe God?