The Faith of Abraham (Part 1)

By Bob Myhan

In Romans chapter 4, Paul is dealing with the idea of exclusivity. Abraham was not justified on the mere basis of a physical distinction (circumcision) between him and others.

In verse 2, Paul adds the idea of justification by strict obedience to law. If Abraham had earned his justification, he could boast. But he had not earned it.

Abraham’s belief (or faith) was accounted for righteousness (or justification) though he had not rendered strict obedience to law. (i. e. he had sinned)

Paul shows, in verse 4, that one cannot be justified by grace if he is owed justification because of his strict obedience to law. Paul is not saying that Abraham never obeyed any conditions God had given him. Abraham had done so. (Notice Hebrews 11:8-10, 17-19.)

In verses 5-8, “work” again means “render strict obedience to law.” Abraham was justified, before the Law of Moses was given and also before circumcision was commanded as a seal of the covenant God had made with him. Before he was given the seal of circumcision, he was not obligated to see to his circumcision or anyone else’s. But the instant circumcision was commanded he was obligated to see to it.

We also see, from the reference to Psalm 31:1-2, that one to whom “God imputes righteousness apart from works” is one whose “lawless deeds” God has “forgiven” or one whose “sins” God has “covered.” To forgive one’s lawless deeds and cover one’s sins is also equivalent to not imputing sin to him. Thus, “imputing righteousness” is equivalent to “forgiving sins.”

That circumcision of the flesh is not essential to being justified is evident from the fact that Abraham was justified while he was uncircumcised. It was never God’s intention to justify all and only those who were physically circumcised. Abraham was justified before circumcision was commanded. Just so, it is possible to be justified now without physical circumcision. It matters not whether someone has been circumcised in the flesh (verses 9-10). What matters is whether they have been spiritually circumcised (i.e. “of the heart, in the spirit” Romans 2:26-29).

Having been justified by faith before and without being physically circumcised, Abraham is a prophetic type of one who can be justified under the New Testament before and without being physically circumcised. We also learn here that faith is a “walk” and not just a “moment of decision.” Walking is the most basic form of transportation. It is also good exercise, although some of us only walk as far as the car. In the Scriptures, however, the word “walk” is most often used “figuratively, ‘signifying the whole round of the activities of the individual life’” (Vine). We do not have to do all the things Abraham did, of course, because we were never commanded to do those things. There are also certain things he was never commanded to do which we are, one of which is to submit to baptism in water. It is therefore a mistake to substitute “baptized” for “circumcised” and to substitute “unbaptized” for “uncircumcised” in one’s analysis of Romans 4. Baptism is for those who need to be “saved” (Mark 16:16); it is for those who need “the remission of sins” (Acts 2:38) or for those whose need to “wash away” their sins (Acts 22:16). In fact, water baptism is essential to the new birth.

In what sense was Abraham promised “that he would be the heir of the world”? (Verse 13) Many seem to think this promise concerns eschatology (the doctrine of last things or end times) but it actually concerns soteriology (the doctrine of salvation). It is an expansion on part of the promise recorded in Genesis 12:3, “And in you all the families of the earth shall be blessed," which Paul states (in Gal. 3:8) is an expression of God’s purpose to “justify the Gentiles by faith.” This is how Abraham was made “a father of many nations” (see Gal. 3:29).

(To be continued)

Commentary on Acts 2:41-47

By Bob Myhan

41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.

This statement implies that there were those, perhaps the majority, who did not gladly receive Peter’s words. Such brings to mind those who, having heard Jesus tell of His being “the living bread,” “went back and walked with Him no more” (John 6:51, 66). Luke does not report that “those who gladly received his word” repented. But then Luke never says of anyone, in the book of Acts, that they repented. Rather, he reports those actions which imply repentance. In the case at hand, the fact that some “gladly received his word [and] were baptized” implies that they had changed their mind and purpose, “as the result of after knowledge.” They know now what they did not know before: that it was not God’s intention to restore Israel to their former glory by building again a geo-political kingdom. We must remember that Israel was a spiritual kingdom, with God as their king, prior to God’s giving them Saul as their first geo-political king (1 Samuel 8:4-7).

42 And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.

To "continue steadfastly" means, “to endure in … persevere in … give unremitting care to;” Lenski says it means “to adhere with strength.” Four activities were “steadfastly” engaged in by these first Christians – “the apostles’ doctrine” (both the work of teaching and that which they taught), “fellowship” (the oneness that naturally flows from the sharing of spiritual blessings in Christ; see 1 Cor. 1:9; Eph. 1:3; 4:4-6), “the breaking of bread” (eating the Lord’s Supper) and “prayers” (praising God for His works, thanking Him for His blessings and gifts, supplicating Him for daily needs and making intercession for others).

With what frequency they continued in these various activities is not here stated. The frequency may have been the same for all or it may have been different for each. However, it is still early in Luke’s account of the establishment and early growth of the Lord’s church. No doubt, much more will be said concerning these activities later in his treatise.

43 Then fear came upon every soul, and many wonders and signs were done through the apostles.

While the events of verses 1-41 occurred on the Day of Pentecost, verses 42-47 record the events of several days and/or weeks from that day forward. The exact length of time covered in these verses is unclear.

The “fear” that “came upon every soul” is probably not a cringing fear but, more likely, a reverential awe. “Every soul” cannot be limited to the disciples but includes all those who witnessed the “many wonders and signs” that “were done through the apostles.” These “wonders and signs” were not done for their own sake but to confirm the message that the apostles were preaching, which would be essentially what Peter preached on Pentecost (see Mark 16:15-20; Luke 24:44-49). One did not already have to be a member of the church in order to see the miracles performed by the apostles.

Here we see further evidence only the apostles, and not the entire 120 disciples mentioned in Acts 1:15, were baptized in the Holy Spirit and spoke in tongues on Pentecost. The disciples were continuing steadfastly in the apostles’ doctrine, not in the doctrine of the 120. And “many wonders and signs were done through the apostles,” not through the 120 disciples.

44 Now all who believed were together, and had all things in common, 45 and sold their possessions and goods, and divided them among all, as anyone had need.

The believers were not together incessantly but repeatedly. That is, they kept coming together with frequency and regularity. Their differing languages and cultures took a back seat to their new spiritual relationship to God and to one another. They love God with all the heart, soul, mind and strength of will, and each loves the others even as he loves himself. Having “all things common” does not refer to communal living or communal ownership; it refers to their attitude toward their material possessions. They were willing to share or even sell “their possessions and goods” so that others could have their needs met. This is not communism. This was free-will giving.

46 So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.

Notice that there is a difference between “in the temple” and “from house to house.” The “one accord” was the collective worship of the Christians as a local church. “Breaking bread,” here, was a social activity that took place in the various houses of the brethren. In “breaking bread … they ate their food.” This is not the Lord’s Supper, as was “the breaking of bread” in verse 42. They were also “praising God” in their daily lives and, thereby, influencing their neighbors for good. This is the main way the gospel is spread by believers. It is called “life-style evangelism.” It is the result of continuing steadfastly in that which is taught by the apostles.

Here we see that the Lord adds the saved. While there is no Greek equivalent for “to the church” in the verse, this is certainly the implication. What began as a congregation of 3,000 rapidly becomes a congregation of 5,000 men and an unknown number of women (Acts 4:4).

(To be continued)