1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

àIf Abraham, therefore, had sought to obtain justification by working out a righteousness of his own conception, and God had justified Abraham on that principle, He would have paid Abraham a debt that He owed him. But it is not so, so Paul says it is a matter of grace.

"But to him that believeth, his faith is counted for righteousness" (v. 5).

That was just Abraham's case. Then the Apostle Paul quotes from the Psalms to show the same principle set forth by the Spirit in the Psalms.

"Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works" (v. 6).

(Paul quotes that from Psalms 32:1), saying, "Blessed are they whose iniquities are forgiven, and whose sins are covered," properly "covered over;" the word in the original expresses the idea of "covered over." And this leads me to make another remark, and that is, that, ever since the days when God appointed coats of skins to cover the nakedness of the first transgressors, Adam and Eve, from that day to this sins are pardoned on the same principle, i.e., the person pardoned being covered over.

Bro Thomas 1869 - The Christadelphian, Jan 1888

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

àScriptural justification consists of a wiping out of a sinful past; accounting unjust men as if they had been just; wrong men, as if they had been right; a giving to them a clear foundation, whereon to build the "works" which shall be unto life eternal.

Justification does not ensure final salvation. A man may be "purged from his old sins," and forget himself (2 Pet. 1:9), and return like a washed sow to his wallowing in the mire.—(2 Pet. 2:22.)

In the justified state to which he is introduced on his obedience of the gospel, he may bring forth fruits of the flesh (Rom. 8:13), and not of the spirit, and of these he will reap—not life everlasting, but corruption.—(Gal. 6:8.)

Justification merely places him in a position where he may "work out his own salvation."—(Phil. 2:12.) This position is all of grace or favour. Without it, a man's exertions would be entirely in vain. In this respect, salvation is "not of works:" the basis of it is the bounty of God. Yet in the position, works will determine everything. We shall be judged "according to our works, good or bad."—(2 Cor. 5:10; Matt. 16:27; Rev. 22:12.)

‭The Christadelphian, ‬ Sept 1871

8 Blessed is the man to whom the Lord will not impute sin.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

10 How was it then 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 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:

12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

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.

Abraham should be heir of the world

àNow you see who it is that is to possess the British Empire, the Austrian Empire, &c., &c., and the countries in the east. It is Abraham; for all these countries help to make up the world. And what a rich world it is! They all make up one system; and there is one man, who lived 3500 years ago, who is to possess them all!

Now you see what an advantage it is to us to be able to prove that we are children of, and heirs with, Abraham. Paul says—

"Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours." (1 Cor. 3:22).

They are addressed as future possessors of the world. Abraham is called the heir of the world, and Jesus Christ is called the heir of all things; and so we become the possessors of all things. If you be Abraham's seed, so as he is the heir of the world, and his children inherit the same estate with him, you are also heirs of the world. This is a rich inheritance. This is a gift calculated to encourage the poor.

No matter how poor a man may be, yet, if he be rich in faith, God promises him the world, and I am sure we could not ask for more than that. Men laugh at the idea. Those who know the truth can afford to laugh, for "let those laugh who win." But it was not through the law, but through the righteousness of faith. Those who could establish their claim to justification by faith, can claim the world. "Abraham rejoiced to see my day," says Jesus.

He did not, however, rejoice to see the day of Christ's crucifixion, but a day still future. He saw it, and was glad; but he did not see it with his natural eye. He looked for the earth to be under a heavenly constitution, "Giving glory to God." The way to give glory to God is to believe what He has said. It was not for Abraham's sake alone that it was imputed but for us also. If we believe on God, that raised up Jesus, the faith will be counted for righteousness to us also.

Thus John's preaching was designed to develope the mode of thinking of the fathers, and the disposition of the fathers, that the company of persons to whom John preached should be like so many living Abrahams, that the Messiah might come to those who were comparable to the great friend of God, the father of the faithful.

The Christadelphian, Jan 1888

Bible Solution of the Eastern Question

The purpose of God in fitting up the earth, as described by Moses, and in bringing the world to its present political constitution, by checking and restraining the full manifestation of the evil that exists, is that he may found a kingdom and empire, literally "universal," (Dan. 2:44; 7:14,) under the government of which, all nations may be blessed. (Gen. 12:3; Ps. 72:11.)

The Hebrew nation established in the Holy Land will be the kingdom, (Ex. 19:5, 6; Mic. 4:6–8; 5:2; Ezek. 37:21–28,) and all other nations the empire attached to that kingdom. The Jewish and other nations will constitute a family of nations, of which Israel will be the firstborn; Abraham, the federal patriarch; and Christ, his seed, the King.

This divine family of nations will be so highly civilized, that the present state of society will be regarded as intensely dark and barbarous; for then

"the knowledge of the glory of the Lord shall cover the earth, as the waters cover the sea."

The blessedness of this divine civilization is detailed in "the gospel," which is therefore styled "the glad tidings," or "gospel of the kingdom of God," (Matt. 4:23,) while the divine civilization itself is

"The economy of the fulness of the appointed times," (Eph. 1:10, 21,)

or "world to come;" styled also "the Age to Come." The Bible is full of the glorious things pertaining to this, the real "golden age" of the world.

The government of the nations in that period, which will continue a thousand years without change, will be such as their necessities demand—just laws and institutions, civil and ecclesiastical; and perfect and righteous men to administer them.

To fulfil these requirements, the government of mankind will be committed to Christ, and to those whom he may account worthy of association with him. The Bible expressly declares that the rulers of the world shall then be immortal kings and priests, (Rev. 1:5, 6; 5:9, 10; 2:26, 27; 22:5;) and however sectarian or religious infidelity may cry out against the idea of mortal and immortal men living contemporaneously upon the earth, no truth is more plainly and abundantly revealed in the Bible.

This family of "many nations," of which God has constituted Abraham the "father," (Gen. 17:5; Rom. 4:13,) will continue under one and the same constitution a thousand years, at the expiration of which there will be a change. (Rev. 20:6, 7; 1 Cor. 15:24–26.) Sin, and, by consequence, religion, priesthood, and death, will be universally abolished; and the earth will be inhabited by immortals only; for, it is written,

"The wicked shall not inhabit the earth;"

but, on the contrary,

"The meek shall inherit the earth."

Hence, the final state of things upon our planet will be a divine monarchy of everlasting continuance, under which there will be but one nation, (Jer. 46:28.) and that nation holy, immortal, and comprehensive of all redeemed from among the descendants of the First Human Pair.

When this consummation obtains, the purpose of God in terrestrial creation will be accomplished, even the peopling of the earth with an immortal race which shall have attained to immortality on the principle of believing what God hath promised, and doing what he hath commanded.

Herald of the Kingdom and Age to Come, Apr 1854

14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

15 Because the law worketh wrath: for where no law is, there is no transgression.

16 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,

17 (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.

àThe explanation of many elliptical or enigmatical sayings in the scriptures is very simple.

...His purposes from the beginning are spoken of as though they were accomplished, it is easy to comprehend the meaning of otherwise mysterious statements.

For illustration, in the prophet Jeremiah we read :

Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee and I ordained thee a prophet unto the nations. (Jer. 1. 5)

Jeremiah known of God before he was formed, and yet given as "a prophet unto the nations."

Here the intention of the Father is spoken of as being already done before it is actually accomplished, because with Him all things purposed are as it were accomplished. The

above illustration serves to show how parallel forms of speech are to be understood, such as

" The Lamb slain from the foundation of the world " (Rev. xiii. 8); "The glory which I had with thee before the world was." (John XVII. 5.)

As an intended purpose of the Father the glory was just as much in the womb of the future, yet unmanifested, as was the purpose of the Father in providing a lamb for putting away sin. (Gen. xxii. 8, 14.)

The sacrifices at Eden's gate merely pointed to the intention of the Father to provide the sacrificial lamb which millenniums later would really put away sin. So also the glory with which Jesus was arrayed when he rose from the tomb could not, and did not, exist till he,

" for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God" (Heb. xii. 2.)

This may be understood from his parable of the corn of wheat and his prayer just before his crucifixion. Thus we read :

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. (John xii. 23, 28.)

Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. (Ibid. 13: 31. 32.)

The Temple of Ezekiel's Prophecy 5.2.10.

18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

"Israel is my son my first-born" - Ex 4: 22.

àWhat does this import? Did not God tell Abraham that He had constituted him a father of many nations? Then these nations are in effect his sons; for a father implies sons. But of this family of nation-sons which of them is the first-born son? The testimony before us declares that Israel is. The nation of Israel then is the heir, and nearest to the throne in the empire of the world.

...When the events in Egypt shall be re-enacted... "a nation," even Israel, "shall be born in a day;" and other nations will soon after follow him in a birth into Christ and the political family of Abraham. When this comes to pass, all the nations of the earth will be Abraham's sons and rejoice in Israel their elder brother.

Elpis Israel ii.2.4. p299 Logos

19 And being not weak in faith, he considered not his own body now dead, when he was about 100 years old, neither yet the deadness of Sara's womb:

20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

21 And being fully persuaded that, what he had promised, he was able also to perform.

22 And therefore it was imputed to him for righteousness.

àFor Abraham, then, to be fully persuaded that what God had promised he was able to perform, was for him to believe God. "Now," adds the apostle, "it was not written for his sake alone, that it [faith] was imputed to him; but for our sakes also, to whom it [belief of God's promise] shall be imputed, if we believe on him who raised up Jesus from the dead."

To believe on God, then, is not merely to believe that he exists, (none but a fool would deny that,) but to believe what he promises; "against hope to believe in hope."

To believe on Jesus, I repeat, is to believe what he preached. Not simply that there was, and is, such a person. A man would be set down for an ignoramus who did not admit this; and deservedly so. He that has no more faith in Jesus than that he exists, or died and rose again, does not believe on Jesus. He may believe the same thing of Lazarus; but he does not therefore believe on Lazarus.

To believe on a man, in the Scripture sense, you must believe what that man presents to you for faith. This is the great thing; for if you receive the man's doctrine, you receive him; if you reject that, you reject him also. "He rejecting me," says Jesus, "and not receiving my words—the word which I have spoken—the same shall condemn him in the last day." This is conclusive.

Herald of the Kingdom and Age to Come, April 1854

23 Now it was not written for his sake alone, that it was imputed to him;

24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

25 Who was delivered for our offences, and was raised again for our justification.

àIt was a risen Christ that was to be the exerciser of God's power in the salvation of sinful men. Who would there have been to raise us from the dead, and give us eternal life, if Christ, who died for our sins, had not risen?

Nay, how, in the absence of such a mediator between God and man, could we have approached God and received the forgiveness of our sins, and the adoption of children?

In the way of Himself, as God has revealed it, His holiness could not have permitted the recognition of sinners whose righteousness is as filthy rags; and His justice could not have revoked the power of death passed upon them.

Consequently, if Christ, who was to appear in the presence of God for us (Heb. 9:24), and as Lord both of the dead and the living, to change our vile bodies by the power entrusted to him by the Father, had not risen, we must have remained unjustified and perished.

His being delivered for our offences was only the first part of the work. If his resurrection had not followed, his "deliverance for our offences" would have been a nullity, like the sowing of a seed which perishes in the ground instead of germinating. His rising justifies (or makes right) by giving us a mediator possessing the power to raise from the dead all who came unto God by him (Heb. 7:25; 2 Cor. 4:14; Phil. 3:20).

The Christadelphian, Dec 1898

The gospel of the kingdom was preached to Abraham, to the tribes in the wilderness, and to Judah by Jesus before his crucifixion; it was afterwards preached by the apostles, in his name, for the first time on the succeeding Pentecost. "In his name" is a phrase indicating something peculiar in their preaching of the gospel of the kingdom as compared with Christ's.

That peculiarity consisted in their inviting all who believed the glad tidings of the kingdom to become heirs of it by repenting and being immersed in the name of Jesus as the Christ, who was to be raised up to sit upon David's throne, for the remission of their past sins.

In announcing this new way of justification, they preached "the mystery of the gospel, " for the first time on Pentecost: and some years after, Peter preached "the fellowship of the mystery of the gospel" to Gentiles at the house of Cornelius. Proof; Gal. 3:8; Heb. 4:2; Matt. 4:23; 24:14; Acts 2:38, 30; 10:34–43.

Herald of the Kingdom and Age to Come, July 1855

"He was delivered for our offences, and was raised again for our justification."—(Rom. 4:25.)

How are we justified by his rising?

Paul says to the Corinthians,

"If Christ be not yet risen, your faith is vain; ye are yet in your sins."

So that his being "delivered for our offences," would not have delivered us from the effects of our sins if his resurrection had not followed. We can understand this when we remember that it was a risen Christ that was to be the exerciser of God's power in the salvation of sinful men. Who would there have been to raise us from the dead, and give us eternal life, if Christ, who died for our sins, had not risen?

Nay, how, in the absence of such a mediator between God and man, could we have approached God and received the forgiveness of our sins, and the adoption of children? In the way of Himself, as God has revealed it, His holiness could not have permitted the recognition of sinners whose righteousness is as filthy rags; and His justice could not have revoked the power of death passed upon them.

Consequently, if Christ, who was to appear in the presence of God for us (Heb. 9:24), and as Lord both of the dead and the living, to change our vile bodies by the power entrusted to him by the Father, had not risen, we must have remained unjustified and perished.

His being delivered for our offences was only the first part of the work. If his resurrection had not followed, his "deliverance for our offences" would have been a nullity, like the sowing of a seed which perishes in the ground instead of germinating. His rising justifies (or makes right) by giving us a mediator possessing the power to raise from the dead all who came unto God by him.—(Heb. 7:25; 2 Cor. 4:14; Phil. 3:20.)

The Christadelphian, Dec 1872

Justification

Scriptural forgiveness is the justification of an ungodly man. The justifying principle in this case is faith, which, in the absence of works, is imputed to the believing sinner.—(Rom. 4:5–8.)

The righteousness by which we are justified is the "righteousness of faith;" the righteousness by which Christ was justified was the righteousness of perfect obedience.—(Heb. 1:9; John 10:37–8.)

Now where justification is by faith, it is also by grace, and if by grace, then it is no more of works; and if not of works, then are we clearly proved to be transgressors.

The faith which counts for righteousness in the scheme of divine grace, is the faith which recognises "the one obedience," by which the reward has first been secured in trust for those who, by "one disobedience" were made sinners.

The covenants of promise which are the substance of things hoped for are only made possible of inheritance by faith and grace, upon the basis that the right and title to the things covenanted has first been obtained upon the principle of complete and unswerving faithfulness to the law of obedience.

That which is to be obtained on our part as transgressors, must needs first be ratified by the innocent blood of a non-transgressor.

Justification by works must needs come where there is no transgression: this it did in Jesus, who could therefore as a matter of favour become the righteousness of works for as many as having no works of their own should believe unto his name.

The preciousness, and therefore purchasing power of Christ's blood, lay not in any literal superiority in the life-principle between him and his brethren, but in the fact that in his case it never energised him to the commission of sin.

Bro Shuttleworth

The Christadelphian, Dec 1873