Last time, we learned that justification includes a negative element (forgiveness) and a positive element (the imputation of Christ’s righteousness).

Throughout Romans 3 and 4, Paul emphasized that all this comes through the instrument of faith, not works of any kind. In the midst of this grand exposition of salvation, he turns to his main illustration of justification by faith—Abraham.

Paul opens chapter 4 with these words,

What then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” Now to the one who works, his wage is not credited as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness. (Romans 4:1–5)

Abraham Was Not Justified by Circumcision

Paul anticipated the question that Jews would be asking themselves at this point in his argument: If Abraham was justified by his faith alone, why did God demand circumcision of Abraham and all his descendants?

Most Jews in New Testament times were thoroughly convinced that circumcision was the unique mark that set them apart as God’s chosen people. They also believed it was the means by which they became acceptable to God. In fact, circumcision was considered such a mark of God’s favor that many rabbis taught that no Jew could be sent to hell unless God first reversed his circumcision.

Genesis 17:10–14 records that circumcision was to be a mark of God’s covenant with Abraham and his descendants. On the basis of that passage, the rabbis taught that circumcision itself was the means of getting right with God. But as Paul carefully points out, Abraham was not made righteous by his circumcision. When God commanded him to be circumcised he had already been declared righteous:

Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “Faith was credited to Abraham as righteousness.” How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. (Romans 4:9–12)

The chronology of Genesis proves that Abraham was declared righteous long before he observed God’s command to be circumcised. At Abraham’s circumcision he was ninety-nine years old and Ishmael was thirteen (Genesis 17:24–25). But when Abraham was justified (Genesis 15:6), Ishmael had not even been conceived (Genesis 16:2–4). At Ishmael’s birth Abraham was eighty-six (Genesis 16:16). So Abraham was justified at least fourteen years before his circumcision. When Abraham was declared righteous, he was actually no different from an uncircumcised Gentile.

Circumcision and other external rituals—including baptism, penance, holy orders, marriage, celibacy, extreme unction, fasting, prayer, or whatever—are no means to justification. Abraham was in God’s covenant and under His grace long before he was circumcised, whereas Ishmael, although circumcised, was never in the covenant. Circumcision, a sign of man’s need for spiritual cleansing, was only a mark of the covenant relationship between God and His people.

Paul has already stated in Romans 2:28–29, “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.” Only justification by faith makes someone a son of Abraham (Romans 4:12).

Abraham Was Not Justified by the Law

Paul continues to illustrate justification with the life of Abraham, “For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. For if those who are of the Law are heirs, faith is made void and the promise is nullified; for the Law brings about wrath, but where there is no law, there also is no violation” (Romans 4:13–15).

Again, the chronology of Scripture proves Paul’s point beyond dispute. Obviously, the law was not revealed to Moses until more than half a millennium after Abraham lived. Abraham clearly did not become righteous by means of the law.

Justification has never been through ritual or law. God’s law “is holy, and the commandment is holy and righteous and good” (Romans 7:12; cf. Galatians 3:21). But the law has never been a means of salvation. “For as many as are of the works of the Law”–that is, seek to justify themselves on the basis of keeping the law—“are under a curse; for it is written, ‘Cursed is everyone who does not abide by all things written in the book of the law, to perform them’” (Galatians 3:10). The law demands perfection. But the only way to obtain perfect righteousness is by the imputation of Christ’s perfect obedience—that is, by being justified by faith.

The purpose of the law was to reveal God’s perfect standards of righteousness. At the same time, it sets a standard that is impossible for sinful humans to live up to. That should show us our need for a Savior and drive us to God in faith. Thus the law is a “tutor to lead us to Christ, so that we may be justified by faith” (Galatians 3:24).

The law cannot save us, because it only brings wrath. The more someone seeks justification through the law, the more that person proves his or her sinfulness, and the more judgment and wrath is debited to that person’s account (cf. Romans 4:4).

Abraham Was Justified by God’s Grace

Here, Paul reaches the climax. If the reality of justification by faith alone (sola fide) hasn’t been made clear already, the apostle adds, “For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, (as it is written, ‘A father of many nations have I made you’) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist” (Romans 4:16–17).

The gist of this entire passage is stated in verse 16: “It is by faith, in order that it may be in accordance with grace.” The dynamic of justification is God’s grace. Abraham’s faith was not in itself righteousness. Faith is only credited for righteousness. Justification is wholly a work of God’s grace.

Verse 17 contains this fascinating statement about God: He is the One “who gives life to the dead and calls into being that which does not exist.” Abraham knew God’s sovereign, life-giving, creative power and trusted Him to fulfil His promise. Abraham’s faith was not in his own impotent works, but in the Omnipotent One who was able to justify Him. Our faith is to rest in that same God.

We see this glorious reality in John’s vision of heaven. He writes,

I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain . . . . And He came and took the book out of the right hand of Him who sat on the throne. When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” (Revelation 5:6–10)

Does heaven celebrate human works or divine accomplishment? They sing “You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God.” All of heaven’s worship goes to the Lamb who shed His blood for sinners—that is the only gospel celebrated in heaven. And this same gospel—preached by Paul and by Martin Luther—is the only hope for us today.

Will you go into the presence of God confident that you have been declared righteous on the basis of Christ’s merits? Or will you stand in the judgment with nothing but your own sinful deeds, knowing that you deserve the holy wrath of God (Romans 2:11–16)? The gospel’s offer of the righteousness of Christ for sinners went out with clarity from the Reformation—and it still goes out today: “Let the one who is thirsty come; let the one who wishes take the water of life without cost” (Revelation 22:17).

(Adapted from The Gospel According to the Apostles and The Gospel According to Paul)