We have already seen how the apostle has prepared the way for the great doctrine of justification by faith. He showed in the first two chapters that man has no righteousness of his own, that he could not justify himself, but, on the contrary, that both Jew and Gentile are all under sin. "There is no difference: for all have sinned, and come short of the glory of God." Now, in this fourth chapter, he shows that this great fact - the necessity for justification by faith - has already been recognized by Abraham and David. He is writing to Jews, and he takes the case of two men of God with whose lives they were familiar, and whom they held in high respect. He shows that neither Abraham nor David rested in his own righteousness. They rested entirely in the sovereign grace and mercy of God. "Abraham believed God, and it was counted unto him for righteousness" (ver. 3). So David also describes the blessedness of those whose iniquities are forgiven and whose sins are covered; of the man to whom the Lord doth not impute sin (vers. 6-8). No two cases more appropriate or more telling could the apostle have selected in illustration of man's universal need of a Divine righteousness. Here were two saints of God, the one called the friend of God, the other the sweet singer of Israel, and yet they both rested, not on their own good works, but on the mercy and free grace of God. True, David had grievously sinned against God, but he did not trust for forgiveness to any penances or works of merit which he might have done in atonement for his sin, but solely to the pardoning mercy of the Lord. Abraham's faith, however, is the main subject of the chapter.

I. ITS REASONABLENESS. The subject of faith is not merely an abstract theological question. Abraham's faith, in particular, is not something which concerned Abraham but has no interest for us. We are told in the close of this chapter that "it was not written for his sake alone, that his faith was imputed to him for righteousness; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and raised again for our justification" (vers. 23-25). What, then, do we mean by faith? Faith is a strong inward persuasion manifesting itself in outward acts. We could have no better illustration of it than the life of Abraham. "Abraham believed God." His life was a life of faith in God. He trusted God's word, and he took God's way. Here, then, we have a simple definition of what faith means - trusting God's word and taking God's way. Is not this an eminently reasonable course for a human being to take? So Abraham thought. He was a man of experience when we have the first record of God speaking to him. He was seventy-five years old when God's first command reached him - the command to leave his country and his father's house. It would appear as if Abraham had begun before that time to look beyond the seen to the unseen. His spiritual instincts and his reason told him that those idols which the people round him worshipped could not represent the great Creator of the world. He had already a conviction that there was a God - a reasonable conviction based on the evidence of natural laws. He knew something of that almighty Being's power, and wisdom, and immortality, and unchangeableness. And so he reached the conclusion, which became an irresistible conviction, that "what God had promised he was able also to perform" (vers. 18-21). He was "fully persuaded." Upon this Abraham based his faith. For these reasons he trusted God's word and took God's way. Is it not still more reasonable that we should have faith in God? We too have had experience, and not merely our own experience, but the experience of thousands of others from Abraham's day till now, who have trusted God, and found that what he hath promised he is able also to perform. The history of the ages teaches us that heaven and earth may pass away, but that God's words do not pass away; that men will change and die, and mighty empires crumble into dust, but that the mercy of the Lord is from everlasting to everlasting upon them that fear him. It teaches us also this lesson, that God's way is always best, and that the fear of the Lord is the beginning of wisdom. Abraham's faith was a reasonable faith. It is a reasonable thing that we also should trust God's word and take God's way.

II. ITS RESULTS.

1. Abraham's faith led him to unfaltering obedience. It was a strange and apparently a harsh command which God gave to him, "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee" (Genesis 12:1). But Abraham did not hesitate. He knew whom he had believed. It was God, the living God, his heavenly Father, who was speaking to him, and he felt he must obey. He knew that God would provide for him; he knew that God would lead him right. How many of us under similar circumstances would show such unhesitating, unfaltering obedience to God's command? How many of us are willing to trust God to take care of us when we are doing his will? Alas! is it not true that we often hesitate to do his will, just because we cannot trust him to take care of us, to bring us safely through the difficulties and to crown our labours with success? But, then, it must be admitted that there is a real, practical difficulty here which sometimes perplexes God's people. Some one may say, "Well, I am quite willing to do God's will, to follow the path of duty, if I could only tell what it was. There are so many cases where I cannot see my way. If I could only hear God speaking to me as he did to Abraham, there would be no difficulty about it." I think the way to meet that difficulty is this. Saturate your mind with the spirit of the gospel, with the teachings of the Word of God, with the spirit of Christ. A Christian is one who has the spirit of Christ. And, while there will be inconsistencies, as a rule we can depend upon the Christian. A remarkable illustration of this was given in Abraham's own case. Before Sodom and Gomorrah were destroyed, the Lord said, "Shall I hide from Abraham that thing which I do? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord" (Genesis 18:17, 19). God had confidence in Abraham doing what was right, although in one case Abraham acted sinfully and inconsistently. So we can trust the Christian to act in a Christian way. There will be mistakes, inconsistencies, in his life. But there are some things we know he will not do. He will not be among the sabbath-breakers, among the profane, the foul and filthy speakers, among the intemperate, among those who defraud or those who defame their neighbour. And all this we know, because we know him to have the spirit of Christ. We must cultivate this spirit, then, if we would know what the path of duty is.

2. Abraham's faith led him to unflinching self-sacrifice. There are two grand scenes in his life that illustrate this. One was when he gave Lot the permission to choose what portion of the land he would have. Abraham had the right to choose, but he relinquished his own rights in favour of his nephew. The other was when God called on him to offer up as a sacrifice his son Isaac. What a spirit of faith Abraham showed then! He trusted God, and so he took God's way. He had himself said once before, "Shall not the Judge of all the earth do right?" (Genesis 18:25). And now when God, who gave him his son, asks him to give him back again, his faithful servant is ready to do what God asks. It was enough. The Lord himself had provided a lamb for the burnt offering. But Abraham showed the greatness of his faith by the sacrifice he was ready to make. There is a process in mathematics called the elimination of factors. The factor self had been eliminated from Abraham's character and life. So it will be with the true Christian. The spirit of self-sacrifice is the spirit of Christ, the spirit of Christianity. "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." We must be ready to make sacrifice of self for Christ's sake. Such, then, was Abraham's faith. It was a reasonable faith, and a faith that resulted in unfaltering obedience and in unflinching self-sacrifice. He trusted God's word, and he took God's way. That is the way of salvation for every sinner. Such faith is the condition of all righteousness. If we are to please God, if we are to get to heaven, we must take God's way. The manner of Abraham's justification is an encouragement for every sinner, whether Jew or Gentile. If salvation had been by the Law, only those who had the Law, or who kept it, could be saved. But it is "of faith, that it might be of 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 (ver. 16). The Jews' beast that they were Abraham's seed showed a narrow idea of what the promise was. Abraham was the father of many nations" (vers. 17, 18). Abraham's true spiritual children are those who imitate Abraham's faith. - C.H.I.

I. WHAT IS IT TO STAGGER AT THE PROMISE? The word "staggered" is properly to make use of our own judgment and reason, in discerning of things, of what sort they be (1 Corinthians 11:29). In the sense wherein it is here used (as also Matthew 21:21). It holds out a self-consultation and dispute, concerning those contrary things that are proposed to us (so also Acts 10:20). To stagger then at the promise is to take into consideration the promise, and all the difficulties that lie in the way of its accomplishment, and so to dispute it, as not fully to cast it off, nor fully to close with it. E.g., the soul considers the promise of free grace in the blood of Jesus, weighs those considerations which might lead the heart to rest firmly upon it; but considers his own unworthiness, etc., which, as he supposes, staves off the efficacy of the promise. If he add a grain of faith, the scale turns on the side of the promise; the like quantity of unbelief makes it turn upon him; and what to do he knows not: let go the promise he cannot, take fast hold he dares not, but wavers to and fro. Thus the soul comes to be like Paul (Philippians 1:23), or as David (2 Samuel 24:14). He sees, in a steadfast closing with the promise, presumption; on the other hand, destruction; arguments arise on both sides, he knows not how to determine them, and so hanging in suspense, he staggers. Like a man meeting with two paths, that promise both fairly, and knows not which is his proper way, guesses and guesses, and at length sits down until someone comes that can give direction. The soul very frequently in this hesitation refuses to go one step forward till God come mightily and lead out the spirit to the promise, or the devil turn it aside to unbelief. It is as a light in the air: the weight that it hath carries it downwards; and the air, with some breath of wind, bears it up again. Sometimes it seems as though it would fall by its own weight; and sometimes, again, as though it would mount quite out of sight; but poised between both it tosseth up and down, without any great gaining either way. The promise draws the soul upward, and the weight of its unbelief sinks it downward; but neither prevails. Like the two disciples going to Emmaus (Luke 24:14), "They talked together of the things that had happened," and (ver. 22) they gave up. Yet they cannot quite give over all trusting in Christ (vers. 23-25): hereupon they staggered (ver. 17); much appears for them, something against them, they know not what to do.

II. NOTWITHSTANDING ANY PRETENCES WHATEVER STAGGERING IS FROM UNBELIEF. The two disciples just mentioned thought they had good cause of all their doubtings (Luke 24:20). But our Saviour tells them that they "are foolish, and slow of heart to believe." Peter venturing upon the waves at the command of Christ (Matthew 14), seeing the "wind to grow boisterous," also hath a storm within, and cries out, Oh; save me! The real cause of his fear was merely unbelief (ver. 31). And upon several occasions doth our Saviour lay all the staggering of His followers as to any promised mercy upon this score (Matthew 6:30; Matthew 8:26; see also Isaiah 7:7, 9; Hebrews 4:2). But these things will be more clear if we consider that when a man doubts his reasonings must have their rise, either from something within himself, or from something in the things concerning which he staggereth. He that doubteth whether his friend be alive or not, his staggering ariseth from the uncertainty of the thing itself; when that is made out, he is resolved, as it was with Jacob in the case of Joseph. But he that doubteth whether the needle in the compass being touched with the lodestone will turn northward all the uncertainty is in his own mind. If when men stagger at the promises we demonstrate that there is nothing in the promise that should occasion any such staggering, we lay the blame on unbelief. Let us now see weather anything be wanting to the promises.

1. Is there truth in these promises? If there be the least occasion to suspect their truth, or the veracity of the Promiser, then our staggering may arise from thence, and not from our own unbelief. But now the Author of the promises is the God of truth, who has used all possible means to cause us to apprehend the truth of His promises.(1) By often affirming the same thing. There is not anything that He hath promised us but He hath done it again and again; e.g., as if He would say, "I will be merciful to your sins," I pray believe Me, for "I will pardon your iniquities," yea, it shall be so, "I will blot out your transgressions as a cloud."(2) By confirming the truth with an oath (Hebrews 6:13-18).(3) By entering into covenant to accomplish what He has spoken.(4) By giving us a hostage to secure us of His truth, one exceedingly dear to Him, of whose honour He is as careful as of His own. Jesus Christ is the pledge of His fidelity in His promises (Isaiah 7:14). "In Him are all the promises of God yea and amen." Thus also to His saints He gives the further hostage of His Spirit, and the first fruits of glory.

2. But though there be truth in the promise, yet there may want ability in the promiser. A physician may promise a sick man recovery who, though he could rely upon the physician's truth, yet doubts his ability, knowing that to cure is not absolutely in his power; but when He promises who is able to perform, then all doubting is removed. See then whether it be so in respect of God's promises (Genesis 17:1). When difficulties, temptations, and troubles arise, remember God is not only true and faithful, but Almighty (ver. 21; chap. Romans 11:23; Ephesians 3:20). When men come to close with the promise, to make a life upon it, they are very ready to inquire whether it be possible that the word should be made good to them. He that sees a little boat swimming at sea looks upon it without any solicitousness; but let this man commit his own life to sea in it, what inquiries will he make? So whilst we consider the promises at large, as they lie in the Word, they are all true; but when we go to venture our souls upon a promise, in an ocean of temptations, then every blast we think will overturn it. Now here we are apt to deceive ourselves. We inquire whether it can be so to us, as the Word holds out, when the question is not about the nature of the thing, but about the power of God. Place the doubt aright, and it is this: Is God able to accomplish what He hath spoken? Can He pardon my sins? Now, that there may be no occasion of staggering upon this point, you see God reveals Himself as an all-sufficient God, as one that is able to go through with all His engagements. But you will say, Though God be thus able, yet may there not be defects in the means whereby He worketh? As a man may have a strong arm able to strike his enemies to the ground, but yet if he strike with a feather, or a straw, it will not be done. But —(1) God's instruments do not act according to their own virtue, but according to the influence by Him to them communicated.(2) It is expressly affirmed of the great mediums of the promise, that they also are able. There is

(a)The procuring means, Jesus Christ (Hebrews 5:27; 2:18).

(b)The means of manifestation, the Word of God (Acts 20:32).

(c)The means of operation, the Spirit of grace (1 Corinthians 12:11).

3. But there may be want of sincerity in promises, which, whilst we do but suspect, we cannot choose, but stagger at them. But there can be no room for staggering here; for nothing can be plainer or more certain than that the promises of God signify His purpose, that the believer of them shall be the enjoyer of them. So that upon the making out of any promise, you may safely conclude that upon believing the mercy of this promise is mine. It is true, if a man stand staggering, whether he have any share in the promise, and close not with it by faith, he may come short of it; and yet without the least impeachment of the sincerity of the Promiser; for God hath not signified that men shall enjoy them whether they believe or not. If proclamation be, made granting pardon to all such rebels as shall come in by such a season, do men use to stand questioning whether the State bear them any goodwill or not? The gospel proclamation is of pardon to all comers in; it is for thee therefore to roll thyself on this, there is an absolute sincerity in the engagement which thou mayest freely rest upon.

4. But though all be present, truth, power, sincerity; yet if he that makes the promise should forget, this were a ground of staggering. Pharaoh's butler probably spake the truth according to his present intention, and afterwards had doubtless power to have procured the liberty of a prisoner; but "he did not remember Joseph." This forgetting made all other things useless. But neither hath this the least colour of Divine promises (Isaiah 49:14). The onuses of forgetfulness are —(1) Want of love. But infinite love will have infinite thoughtfulness and remembrance.(2) Multiplicity of business. But although God rules the world, He will not forget (Psalm 77:9).

5. But where all other things may concur, yet if the promiser may alter his resolution, a man may justly doubt the accomplishment of the promise. Wherefore the Lord carefully rejects all sinful surmises concerning the least change or alteration in Him, or any of His engagements (James 1:18; Malachi 3:6). In conclusion, then, such staggering must dishonour God, for —

1. It robs Him of the glory of His truth 1 John 5:10).

2. It robs Him of the glory of His fidelity to His promises (1 John 1:9).

3. It robs Him of the glory of His grace.In a word, if a man should choose to set himself in a universal opposition unto God, he can think of no more compendious way than this. This then is the fruit, this the advantage of our staggering; we rob God of glory, and our own souls of mercy.

(J. Owen, D. D.)

It was God's purpose that Abraham should be a surpassingly excellent example of the power of faith. It was therefore necessary that his faith should be exercised in a special manner. To this end God gave him a promise that in his seed should all the nations of the earth be blessed, and yet for many a year he remained without an heir. Doubtless he weighed the natural impossibilities, but he maintained a holy confidence, and left the matter in the hands of the Sovereign Ruler. His faith triumphed in all its conflicts. Had it not been that Sarah and Abraham were both at such an advanced age there would have been no credit to them in believing the promise of God, but the more difficult its fulfilment, the more wonderful was Abraham's faith. By such unquestioning confidence Abraham brought glory to God. It glorifies God greatly for His servants to trust Him; they then become witnesses to His faithfulness, just as His works in creation are witnesses to His power and wisdom. Let us view the text in regard to —

I. THE INDIVIDUAL WORKER.

1. You are conscious of your spiritual weakness. You say, "If God intends to bless souls, I cannot see how they can be blessed through me. I feel myself to be the most unworthy instrument in the world."(1) Such a lowly sense of our own unfitness is common at the beginning of Christian labour, and arises from the novel difficulties with which we are surrounded. We have not gone this way heretofore, and being quite new to the work, Satan whispers, "You are a poor creature to pretend to serve God; leave this service to better men." But take comfort; this is part of your preparation; you must be made to feel early in the work that all the glory must be of God.(2) This sense of weakness grows on the Christian worker. To continue in harness year after year is not without its wear and tear; our spirit truly is willing, but the flesh is weak, and faintness in pursuing reveals to us that our own strength is perfect weakness. The more earnest your labours for the Lord, the more clear will be your sense of your own nothingness.(3) There are times when a want of success will help to make us feel most keenly how barren and unfruitful we are until the Lord endows us with His Spirit. Those whom we thought to be converted turn out to be merely the subjects of transient excitement, those who stood long, turn aside, and then we cry out, "Woe is me! How shall I speak any more in the name of the Lord?" Like Moses, we would have the Lord send by whomsoever He would send, but not by us; or like Elias, we hide ourselves for fear, and say "Let me die, I am no better than my fathers." I suppose there is no worker who is quite free from times of deep depression, times when his fears make him say, "Surely I ran without being called." At such moments it only needs another push from Satan to make us like Jonah to go down to Joppa, that we may no longer bear the burden of the Lord. I am not sorry if you are passing through this fiery ordeal, for it is in your weakness God will show His own strength, and when there is an end of you there will be a beginning of Him.

2. It may be also that our sphere of Christian effort is remarkably unpromising. In that Sunday school class the boys are obstinate, the girls frivolous. You had not reckoned upon this. The more you try to influence their hearts the less you succeed. It is possible you are called to labour where the prejudices, temptations, and habits and ways of thought are all dead against the chance of success. But Christian work never succeeds until the worker rates the difficulties at their proper rate. The fact is, to save a soul is the work of Deity; and unless we have made up our minds to that, we had better retire, for we are not ready for labour.

3. Yet the godly worker has that which sustains him, for he has a promise from God. Abraham had received a promise, and he knew the difficulties and weighed them; but having done so, he put them away as not worth considering. God had said it, and that was enough, The promise of God was as good as its fulfilment; just as in trade some men's bills are as good as cash. Now if we are to be successful we must get hold of a promise too. You say, "If I could have a special revelation, just as Abraham had, I would doubt no more." Now God gives His promises in many ways. Sometimes He gives them to individuals, at other times to classes of character. Now God has been pleased to give the revelation, in your case, to character. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." Now if you have gone forth, wept, and carried forth precious seed, the Lord declares that you shall doubtless come again rejoicing. "My word shall not return unto Me void, but it shall accomplish that which I please, it shall prosper in the thing whereto I sent it." Have you delivered God's word? if so, then God declares it shall not return unto Him void; and these promises are quite as good as though they had been spoken to you by the voice of an angel. A promise however given is equally binding upon a man of honour, and a promise of God, no matter how delivered, is sure of fulfilment; all you have to do is to lay hold upon it.

II. THE CHURCH.

1. We have set our hearts upon a revival. But I fear that our temptation is to suppose there is some power in the ministry, or in our organisation, or our zeal. Let us divest ourselves of all that. As to causing a genuine revival by our own efforts, we might as well talk of whirling the stars from their spheres. If God help us we can pray, but without His aid our prayer will be mockery. If God help us we can preach, but apart from Him our preaching is but a weary tale told without power.

2. There is not only difficulty in ourselves, but in the work. We want to see all these people converted. But what can we do? The preacher can do nothing, for he has done his best and has failed, and all that any can suggest will fail also. The work is impossible with us, but do we therefore give up the attempt? No, for is it not written, "I said not unto the seed of Jacob, Seek ye My face in vain"? Christ must see of His soul's travail, must see of it in this place too. We have God's promise for it; we cannot do it, but He can.

III. EVERY PLEADING SOUL. If your heart has been set upon any special object in prayer, if you have an express promise for it, you must not be staggered if the object of your desire be farther off now than when you first began to pray. Wait at the mercy seat in the full persuasion that although God may take His time, and that time may not be your time, yet He must and will redeem His promise when the fulness of time has come. If you have prayed for the salvation of your child, or husband, or friend, and that person has grown worse instead of better, still God must be held to His word; and if you have the faith to challenge His faithfulness and power, assuredly He never did and never will let your prayers fall fruitless to the ground. Remember that to trust God in the light is nothing, but to trust Him in the dark — that is faith.

IV. THE SEEKER. You imagined at one time that you could become a Christian at your own will at any moment; and now how to perform that which you would you find not. You desire to break the chains of sin, but they are far easier to bind than to loose. You want to come to Jesus with a broken heart, but your heart refuses to break. You long to trust Jesus, but your unbelief is so mighty that you cannot see His Cross. I am glad to find you in this poverty-stricken state, for I believe that in your case you must know your own powerlessness. Every sinner must learn that he is by nature dead in sins, and that the work of salvation is high above out of his reach. Self-despair throws a man upon his God; he feels that he can do nothing, and he turns to one who can do all things. Now the next thing is to find a promise. "Whosoever calleth upon the name of the Lord shall be saved." Have you called upon the name of the Lord? Have you cried to Him, "God be merciful to me a sinner"? If you so call you must be saved. "Whosoever cometh to Me I will in no wise cast out." Do you come? If so, you cannot be cast out.

(C. H. Spurgeon.)

That its object is marvellous is quite true; and it is also true that no mind will form itself to a habit of faith without the influences of Divine grace. But to say that such a faith as that of Abraham, which led him to believe God's word when opposed to his own experience, is a strange principle and irrational, is absurd.

I. FOR WE ACT ON TRUST EVERY HOUR OF OUR LIVES.

1. We trust to our memory, and our confidence in it is so strong that no man could persuade us to reject its testimony.

2. We trust our reasoning powers. Who of us would doubt, on seeing strong shadows on the ground, that the sun was shining, though our face happened to be turned the other way?

3. And we trust our memory and our reasoning powers in this way, though they often deceive us; because on the whole they are faithful witnesses, and because in all practical matters we are obliged to decide by not what may be possibly, but what is likely to be. There is a chance, e.g., that our food today may be poisonous, but it looks and tastes the same, and we have good friends round us; so we do not abstain from it, for all this chance.

4. But it may be said that such belief is not what is meant by faith — that to trust our senses and reason is to trust ourselves — and though these do sometimes mislead us, yet we can use them to correct each other; but it is a very different thing to trust another person, which is faith in the Scripture sense of the word. But reliance on the word of another is no irrational or strange principle of conduct in the concerns of this life. For what do we know without trusting others?(1) Are there not towns within fifty or sixty miles of us which we have never seen, but in which we fully believe? What convinces us? The report of others — this faith in testimony which, when religion is concerned, is called irrational.(2) Consider how we are obliged to confide in persons we never saw, or know but slightly; nay, in their handwritings, which, for what we know, may be forged.(3) It is certain that we all must sooner or later die, and men arrange their affairs accordingly. Yet what proof have we of this? because other men die? how does he know that? has he seen them die? he can know nothing of what took place before he was born, nor of what happens in other countries. How little, indeed, he knows about it at all, except that it is a received fact.(4) We constantly believe things against our own judgment; i.e., when we think our informant likely to know more about the matter under consideration than ourselves, which is the precise case in the question of religious faith. And thus from reliance on others we acquire knowledge of all kinds, and proceed to reason, judge, decide, act, form plans for the future. But it is needless to proceed; the world could not go on without trust. The most distressing event that can happen to a state is the spreading of a want of confidence between man and man. Distrust, want of faith, breaks the very bonds of human society.

5. Now, shall we account it only rational for a man to yield to another's judgment as better than his own, and yet think it against reason when one, like Abraham, sets the promise of God above his own short-sighted expectation?

II. THE MAIN REASON FOR DISBELIEF. It may be objected, "If God had spoken to us as He did to Abraham, it were madness to disbelieve; but it is not His voice we hear, but man's speaking in His name. How are we to know whether they speak truth or not?"

1. Whatever such may say about their willingness to believe, in a great many cases they murmur at being required to believe, dislike being bound to act without seeing, and prefer to trust themselves to trusting God, even though it could be plainly proved to them that God was speaking to them. Their conduct shows this. Why otherwise do they so frequently scoff at religious men, as if timid and narrow-minded, merely because they fear to sin? Clearly, it is their very faith itself they ridicule. To trust another implicitly is to acknowledge one's self to be his inferior; and this man's proud nature cannot bear to do. It is therefore very much to our purpose to accustom our minds to the fact that almost everything we do is grounded on mere trust in others, and that visible dependence reminds us forcibly of our truer and fuller dependence upon God.

2. Unbelievers condemn themselves out of their own mouth. Our obedience to God is not founded on our belief in the word of such persons as tell us Scripture came from God. We obey God primarily because we feel His presence in our consciences bidding us obey Him. Now, if they trust their senses and their reason, why do they not trust their conscience too? Their conscience is as much a part of themselves as their reason is; and it is placed within them in order to balance the influence of sight and reason and yet they will not attend to it; for they love to be their own masters, and therefore they will not attend to that secret whisper of their hearts, which tells them they are not their own masters, and that sin is hateful and ruinous. Nothing shows this more plainly than their conduct. Supposing a man says to them, "You know in your heart that you should not do so"; they get angry; or attempt to turn what is said into ridicule; anything will they do, except answer by reasoning. Their boasted argumentation flies like a coward before the stirring of conscience; and their passions are the only champions left for their defence. They in effect say, "We do so, because we like it"; perhaps they even avow this in so many words. And are such the persons whom any Christian can trust? Surely faith in them would be of all conceivable confidences the most irrational. For ourselves, let us but obey God's voice in our hearts, and we shall have no doubts practically formidable about the truth of Scripture. Our doubts will be found to arise after disobedience. And if we but obey God in time faith will become like sight; we shall have no more difficulty in finding what will please God than in moving our limbs, or in understanding the conversation of our familiar friends.

(J. H. Newman, D. D.)

I. WHAT IT IS.

1. Abraham grew strong in faith; faith grows by exercise.

2. He was made strong by faith; faith is a bracing grace. The world's heroes are strong by faith in themselves, God's by faith in Him (Judges 6:14; Hebrews 11:1; David, Daniel, etc.). Weak faith is not rejected, but strong faith is commended. Strong faith triumphs over doubts and fears (Matthew 14:30, 31).

II. WHAT IT DOES. It glorifies God as unbelief dishonours Him. It gives glory to all His attributes, especially His faithfulness, benevolence, almightiness, for it builds on them alone. Honouring God is therefore honoured by Him. Not to believe Him is to offer Him the greatest insult (1 John 5:10). God's honour and man's interest, both combined. Faith secures both. Abraham giving glory to God waxed strong in faith. As faith glorifies God it becomes stronger and stronger, and is a worthy medium of justification as giving God all the glory.

(T. Robinson, D. D.)

I. STRONG FAITH IS SUPPORTED BY ABUNDANT REASONS.

1. All the reasons which justify our believing in God at all justify our believing in Him most firmly. It can never be right to believe unless the statements are true, and if true they deserve undivided faith. If anything be strong enough for you to trust your eternal destiny to it, your trust ought to be immovable as a granite rock. If it be right to enter into faith's stream at all, every possible argument proves that the deeper you go the better.

2. Reasons for strong faith may be found in the character of God. Our reliance upon man must be cautiously given; but —(1) "The Lord is not a man that He should lie, nor the son of man that He should repent." Should we not have strong faith who believe in a God whose very essence is pure truth?(2) God is omnipotent, and therefore believing should be strong. "Is anything too hard for the Lord?" "With God all things are possible."(3) All things else change, but God knoweth no shadow of a turning. Believe immutably in an immutable God.(4) He is the God of love. What a wanton insult it is to mistrust one who cannot be unkind.

3. When I turn mine eyes to our Lord Jesus it appears incongruous that the Son of God should be received with meagre confidence. Can we doubt His ability to save? Abraham had strong confidence when he saw the type — the burning lamp passing between the pieces of the slain victims. With how much greater confidence should we rest in the antitype.

4. We ought to give God strong faith, because there is no evidence which could justify mistrust.(1) All down the ages those who have trusted in Him have never been confounded. We read in the eleventh of Hebrews the record of what the Lord wrought in those who believed in Him. Now, per contra, there standeth nothing.(2) On the bed of death the truth generally comes out, yet who ever heard a solitary believer declare that it is a mistake to confide in the blood of Jesus, or to rest in the faithfulness of God? Somewhere or other this thing would have come out if it had been so.(3) Have you experienced anything which casts suspicion upon the character of God? When you have trusted Him has He failed you? Will you put your finger upon a promise which He has broken?

II. STRONG FAITH PRODUCES THE MOST DESIRABLE RESULTS. We can only dwell upon the one mentioned here, "giving glory to God." This is "man's chief end." Strong faith answers that end because —

1. It treats him like God. Unbelief is practical atheism; because, denying the truthfulness of God, it takes away what is a part of His essential character. I would not grieve those who have but little faith, but still weak faith limits the Holy One of Israel! It believes Him up to such a point, or under such and such circumstances, whereas strong faith treats God according to His infinite character.

2. It treats Him as a father, and acts towards Him in the childlike spirit, i.e., with unlimited confidence. Can my Father do an unkind thing, be untrue, be false or changeable? Impossible!

3. It strengthens all the other graces, and all these bring glory to God.

4. It gives a striking testimony to the world, The faith which can practise eminent self-denial or achieve great enterprises attracts the eyes of men; they see your strong faith, and they glorify your Father which is in heaven. I have known some faith which would have required a microscope to perceive it, and when we have declared that little faith saves the soul, the worldling has replied, "Well, it is a very small concern at any rate."

5. It enables Him to work in us and through us. As our Saviour could not do many mighty works in a certain place because of their unbelief, so is God hampered with regard to some of us.

III. STRONG FAITH WHICH GIVES GLORY TO GOD MAY BE EXERCISED BY PERSONS WHO ARE OTHERWISE EXCEEDINGLY WEAK.

1. What a joy this is to you who are sufferers in body! You cannot do apostolic work and range a continent, but you may exhibit a placid patience, a sweet resignation, a sacred hopefulness as to the future, a Divine disdain as to the fear of death.

2. So you may have few talents, and yet you may have strong faith. You need not be a genius in order to give glory to God, for the strength of your faith will do it. You can glorify God by holding firmly to the truth of which you understand so little, but which you love so heartily.

3. Some saints are conscious of weakness of every sort, but they must not, therefore, think that they cannot honour God by strong faith, for Abraham was so old that his body was now dead, and yet he believed that he would be the progenitor of the chosen seed. The depth of your weakness is just the height of your possibilities of honouring the Lord.

IV. THIS STRONG FAITH VARIES AS TO ITS MANNER OF WORKING, very much according to the person and his circumstances.

1. There is one thing that strong faith does not do, it never talks big and boasts of what it will accomplish. There is a great deal of difference between confidence in yourself and confidence in God. Barking dogs do not often bite, and those men who promise much very seldom perform. Point me to one boastful word that fell from Abraham. David said little to his envious brothers, but he brought home the giant's head.

2. Faith exercises itself as in the case of Abraham, by believing God's word. God had said many things to him, and he believed them all.

3. But Abraham's was not alone receptive faith: his was a faith which obeyed the precept. The test of obedience was the strange command to take his only son and offer him up for a sacrifice, but he went to do it.

4. Abraham's faith awakened in him great expectations. He was looking for an heir, from whom should spring a seed as the stars of heaven for multitude. We shall be full of expectation if we have strong faith: looking for blessings, expecting prayers to be answered, and promises to be fulfilled.

V. STRONG FAITH IS ESPECIALLY TO BE EXPECTED IN CERTAIN QUARTERS.

1. In those who know God. "They that know Thy name will put their trust in Thee, for Thou Lord, hast not forsaken them that seek Thee."

2. Those who have had a long experience of Him. Speak well of the bridge which has carried you over so many times. Let those of us who have been twenty-five years in the ways of God put aside our childish doubts.

3. Those who have lived in fellowship with Him.

4. Those who are getting near to heaven. Do not let it be among the last memories of earth that you doubted your Beloved.

5. Teachers and preachers. We shall never win sinners to faith if we preach what we do not intensely believe. And I do not think we shall have many conversions unless we expect God to bless the word. It is the rule of His kingdom. "According to your faith so be it unto you."

(C. H. Spurgeon.)

Said Hester Ann Rogers: "By thus trusting the promise and the Promiser, I have conquered, and, glory be to God, through His strength I shall prevail. It is by hanging on Jesus, as an infant on its mother's breast, I retain my peace, and love, and joy."

John and Charles Wesley were once conversing about an important project, which they agreed was desirable, but Charles thought they could not do it. John thought they should attempt it. At length Charles said, "When God gives me wings I'll fly." John replied, "When God tells me to fly I'll trust Him for the wings."

(H. K. Burton.)

Amongst us there may be a lack of faith. The unbelieving man is weak, and the believing man is strong. Faith pours vigour into the understanding, the judgment, the affection, and the will. In proportion to a man's faith so is his power. This principle has been illustrated times without number, by the soldier on the battlefield, the sailor on the great deep, the traveller in other lands, and men in every department in life. Without strong faith, Hannibal never could have attempted the bold enterprise of crossing the Alps. Without strong faith, Columbus never could have sailed upon the untried waters, amid the insubordination of his crew. Without strong faith, Cook, Bruce and Livingstone never could have confronted and overcome such gigantic difficulties in unknown countries. Without strong faith in reason and science, Socrates and Galileo never could have been so daring and dauntless, so great and sublime. A mere sneerer — the man who sits in his easy chair, folds his arms, believes in nothing, and laughs at everything — could have done none of these things, and can do nothing for the improvement of the race worthy of a moment's consideration. What steam is to the locomotive, or what life is to the body, faith is to successful action.

(A. McAuslane.)

The leading thought here is the connection of God's glory with our faith. Having that faith, as the gift of God, we glorify Him. And being strong in that faith, we glorify Him all the more. To be glorifying to God, therefore, our faith —

I. MUST HAVE A PROMISE OF GOD TO REST ON. Human faith, not resting on a Divine promise, is either folly or fanaticism.

1. Even in the natural world this is true. We walk by faith; but it is by faith grounded on the promise that nature's laws will operate with the regularity hitherto observed. Strong in that faith you walk safely, and glorify God. But if you disregard that promise, you rush into danger and dishonour God.

2. The promise to Abraham was fitted to try his capacity of believing to the uttermost. The only thing that could lessen the difficulty was that there could be no doubt as to the exact thing promised, or as to the particular person to whom it was promised. Ah! but one says, Give me a promise like that and I will not hesitate for a moment. But consider —(1) May not Abraham's words elsewhere be applicable here? — "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." Is it clear that if I am not now complying with the gospel call, addressed to all sinners, I would comply with it more readily if it were addressed to me by name? And again, if forgiveness of sin, renewal, etc., are now felt to be intangible, would it obviate the difficulty to have them made up into a material packet which my hand may handle, my eye see, my mouth swallow? Called by name I might refuse as now; that would not make me willing, and if I got the blessings embodied in some sensible sign, it would be the embodiment alone that became mine. The blessings embodied would seem as shadowy as ever. Be sure that the call is personal and pointed enough, and that the promise is to be realised experimentally. Let us together taste and see that God is good.(2) Understand clearly the object of faith of Abraham. Immediately it was a son in his old age. But surely he did not contemplate that barely in itself. He looked at it in its spiritual significancy; in its bearing on the fulfilment of the great original promise, which he had been told was to be fulfilled in his seed. But for that aspect of it, the promise could really have no meaning to him. In a worldly point of view, what need has he of this child, for whose birth the very laws of nature are to be suspended? For his own temporal prosperity, for the preservation of his name and memory in a numerous posterity, provision has been made already. The promise then is not merely that a son is to be born to him, but that in that son he is to see the day of Christ afar off with gladness. Viewed thus, Abraham's faith really differs in no material respect from that which you are called to exercise. He has no promise on which his faith may lean more special and personal than you have; and what his faith has to lay hold of is the same unseen Saviour, and the same spiritual salvation that you have set before you in the gospel. And, simply relying, as you may rely, on the testimony of God concerning Him who is to be his seed in Isaac, he believes, and righteousness is imputed to him. Hence —(3) Abraham's case becomes now really ours. Or, if there is any difference, the advantage is with you. Abraham had presented to him an event future and conditional upon certain necessary antecedents (vers. 19, 20). You have an accomplished fact (ver. 24). Isaac is to be born; and in him is to be found the seed of the woman that is to bruise the serpent's head: that is Abraham's ground of hope. Christ is risen; the seed of woman having actually bruised the serpent's head: that is yours.

II. MUST BE SUCH AS WILL BE GLORIFYING TO GOD. My faith must have its root in a real personal dealing between God and me. He and I must meet personally, face to face; as truly as He and Abraham did. We must know one another; trust one another. No other kind of faith than that can be glorifying to Him. What! Shall I be contented that a member of my family should go about to satisfy himself by evidence from hearsay, or from circumstances. Is that a sort of faith which I can feel to be either complimentary or kind? Is it not, on the contrary, a bitter disappointment. For does it not show that I am held to be, not a friend, or father, who may be fondly resorted to, that I may be trusted and consulted; but at the best a suspected stranger, about whom it may be desirable to be informed?

III. MUST BE STRONG OR IN THE WAY OF BECOMING STRONG. Now, in considering this we must bear in mind the Lord's own saying — "If ye have faith as a grain of mustard seed...nothing shall be impossible with you." The woman with an issue of blood was apparently not strong in faith. And yet her faith did a great thing for her, and surely God was greatly glorified through it. And indeed it was strong faith to say, "If I may but touch His garment, I shall be whole," for it was such immediate, personal dealing with the Lord that put all His power and love in operation on her behalf. The strength of Abraham's faith consisted —

1. Negatively, in not considering what sense may urge against the promise (vers. 19, 20). If he had considered these things he would have been weak in faith.(1) Certainly they were formidable obstacles that had to be overcome by a miracle of power upon and a miracle of faith within him. Everything that he could see and know and feel, in nature and in himself, was against his believing. And what had he on the other side for believing? Simply God speaking; God promising. That, however, prevailed.(2) But we must distinguish this "not considering" these difficulties from the mere shutting of the eyes to the fact of their existence. I may be so bent upon the attainment of an object as unconsciously to overlook all intervening obstacles, and fondly persuade myself that what I wish must be possible, simply because I wish it. Or I may be so impatient, foolhardy, as to be wilfully blind to everything but the gratifying of my heart's desire. Not such was the faith of Abraham. He had full in view the obstacles in the way of the promise. And this was the very strength of his faith, that, having them full in view, he disregarded them.(3) Alas! how is faith weakened and made to stagger by your considering what sense says or suggests against it.(a) Am I called, as a sinner, to believe in Christ for the forgiveness of my sin and my peace with God? God Himself is telling me, not of a child to be born, but of the Child actually born; and not of His birth merely, but of His wondrous life and death; and of His rising from the dead, etc., God is telling me of this Christ as mine, if I will but have Him to be mine. Alas! I give heed to considerations that seem to make all this impossible. I am not worthy enough, or vile enough. I have not repentance enough, or faith enough. I will not make up my mind absolutely to reject Christ. But I stagger at the promise through unbelief. I stagger into unbelief. Is this giving glory to God?(b) As regards a holy life, this evil is sorely felt. Ah! how am I tempted here to consider my own deadness; and so to consider it, as to put up with it, and make allowance for it. How apt am I to dwell on infirmities and hindrances; how ready to acquiesce in what I am, as if it were all I might be. How does all this interfere with my giving glory to God!(c) For others my faith is to be exercised. I plead with God for a child, a brother, a friend. I have promises to plead. Ah! I can it be that here too I am hindered by my considering the suggestions of sense, and giving heed to difficulties and questions respecting his deadness and mine?(d) For the seed of Abraham; for Him who is the seed of Abraham, and for all that is His; His cause and kingdom; the progress of His gospel; the winning of souls to Him; for all that, I am commanded to believe God. Alas! for my weakness in this faith. How do I consider the mountains that are in my way! For all this staggering the remedy is to be found, at least in part, in the negative way of not considering the difficulties which sense may raise.

2. Positively, notice what being strong in faith really is. It is simply being fully persuaded "that what He had promised He was able also to perform" (ver. 21). Nay, but who doubts that? you ask. I at least never dream of calling in question the omnipotence of God. And yet I see not how that will of itself make me, or any man, strong in faith. Very true. But the faith in question is not believing something about God, but believing God. Ah! in that view it is everything, to be fully persuaded that what He has promised He is able also to perform. It is a blessed thing to remember that it is the Almighty who speaks to you, who bids you speak to Him. O ye of little faith, whereof do you doubt? Is anything too hard for Him who asks you to believe Him? Be, then, strong in this faith, giving glory to God. For it is faith in God's power that most glorifies Him; it is distrust of His power which lies at the root of most of the unbelief that is so dishonouring to Him. "If Thou canst do anything," we are apt to say, with the afflicted father. Let us ponder the gracious answer, "If thou canst believe, all things are possible to him that believeth." And let us enter into the spirit of the gracious reply, "Lord, I believe, help Thou mine unbelief." Conclusion: Lay to heart the ground of believing strongly. It is not that it gives peace, joy, salvation, but that it gives glory to God. To be weak in faith is not merely to miss or mar a privilege, but to dishonour the God whom you are bound to glorify. To be dwelling on hindrances standing in the way of His free word of promise; to be distrusting His ability to sweep them all away, and make His word of promise good; can anything be more fitted to affront the Almighty, the faithful, true, and loving Jehovah? Is it not literally and truly making him a liar? Beware of so great a sin. You may fancy that there is humility in it. You feel your own unworthiness and unsteadfastness so deeply that you dare not venture to be too confident or to presume. Presume! — the presumption is all the other way! The intolerable presumption is to refuse to take God at His word. Be clothed with humility. And that you may be clothed with humility, be not faithless but believing. Be strong in faith, giving glory to God.

(R. S. Candlish, D. D.)

Having full assurance (Luke 1:1; Romans 14:5; 2 Timothy 4:5, 17). Metaphor from a ship carried forward with full sail, "Gave out all his canvas." Ventured all on God's word. Believed without hesitation or reserve. Full assurance of faith (Hebrews 10:22). Grounded on full assurance of understanding (Colossians 2:2). Conducts to full assurance of hope (Hebrews 6:11). Faith a filling grace. Unbelief empties and keeps empty.

(T. Robinson, D. D.)

God's ability the foundation of faith's stability. Faith honours God by counting Him able (Job 42:2; Genesis 18:14; Matthew 19:26; Luke 1:37; 1 Samuel 14:6; 2 Chronicles 14:11).

(T. Robinson, D. D.)

Is it any wonder that, when we stagger at any promise of God through unbelief, we do not receive it? Not that faith merits the answer or in any way earns it, or works it out; but God has made believing a condition of receiving, and the giver has a sovereign right to choose his own terms of gift.

(Samuel Hart.)

David, Paul, Romans, SarahRomeActions, Boast, Declared, Fact, Glory, Got, Ground, Held, Justified, Presence, Pride, Principle, Reason, Righteous, Righteousness, Whereof, Works1. Abraham's faith was credited to him as righteousness;
10. before he was circumcised.
13. By faith only he and his seed received the promise.
16. Abraham is the father of all who believe.
24. Our faith also shall be credited to us as righteousness.

Romans 4:2

     8825   self-righteousness, and gospel

Romans 4:1-3

     6512   salvation, necessity and basis

Romans 4:1-5

     5380   law, and gospel

Romans 4:1-8

     8157   righteousness, as faith

Romans 4:1-11

     5274   credit

Romans 4:1-16

     8022   faith, basis of salvation

Romans 4:1-22

     6678   justification, Christ's work

Romans 4:1-24

     6674   imputation

Romans 4:1-25

     5078   Abraham, significance

Romans 4:2-3

     8803   pride, evil of

September 24. "He Calleth Things that are not as Though they Were" (Rom. Iv. 17).
"He calleth things that are not as though they were" (Rom. iv. 17). The Word of God creates what it commands. When Christ says to any of us "Now are ye clean through the word which I have spoken unto you," We are clean. When He says "no condemnation" there is none, though there has been a lifetime of sin before. And when He says, "mighty through God to the pulling down of strongholds," then the weak are strong. This is the part of faith, to take God at His Word, and then expect Him to make it real. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 17. "Abraham Believed God" (Rom. Iv. 3).
"Abraham believed God" (Rom. iv. 3). Abraham's faith reposed on God Himself. He knew the God he was dealing with. It was a personal confidence in one whom he could utterly trust. The real secret of Abraham's whole life was that he was the friend of God, and knew God to be his great, good and faithful Friend, and, taking Him at His word, he had stepped out from all that he knew and loved, and gone forth upon an unknown pathway with none but God. Beloved, are we trusting not only in the word of God, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Waiting Faith Rewarded and Strengthened by New Revelations
'And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before Me, and be thou perfect. And I will make My covenant between Me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have …
Alexander Maclaren—Expositions of Holy Scripture

Free Grace
To The Reader: Nothing but the strongest conviction, not only that what is here advanced is "the truth as it is in Jesus," but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly to oppose the sentiments of those whom I esteem for their work's sake: At whose feet may I be found in the day of the Lord Jesus! Should any believe it his duty to reply hereto, I have only one request to make, -- Let whatsoever you do, be done inherently, in love, and …
John Wesley—Sermons on Several Occasions

Justification by Faith
"To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Romans 4:5. 1. How a sinner may be justified before God, the Lord and Judge of all, is a question of no common importance to every child of man. It contains the foundation of all our hope, inasmuch as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us; and much more, He that …
John Wesley—Sermons on Several Occasions

Hooker -- the Activity of Faith; Or, Abraham's Imitators
Thomas Hooker, graduate and fellow of Cambridge, England, and practically founder of Connecticut, was born in 1586. He was dedicated to the ministry, and began his activities in 1620 by taking a small parish in Surrey. He did not, however, attract much notice for his powerful advocacy of reformed doctrine, until 1629, when he was cited to appear before Laud, the Bishop of London, whose threats induced him to leave England for Holland, whence he sailed with John Cotton, in 1633, for New England, and …
Various—The World's Great Sermons, Vol. 2

Of Self-Surrender
Of Self-Surrender We should now begin to abandon and give up our whole existence unto God, from the strong and positive conviction, that the occurrence of every moment is agreeable to His immediate will and permission, and just such as our state requires. This conviction will make us resigned in all things; and accept of all that happens, not as from the creature, but as from God Himself. But I conjure you, my dearly beloved, who sincerely wish to give up yourselves to God, that after you have made …
Madame Guyon—A Short and Easy Method of Prayer

Abandonment to God --Its Fruit and Its Irrevocability --In what it Consists --God Exhorts us to It.
It is here that true abandonment and consecration to God should commence, by our being deeply convinced that all which happens to us moment by moment is the will of God, and therefore all that is necessary to us. This conviction will render us contented with everything, and will make us see the commonest events in God, and not in the creature. I beg of you, whoever you may be, who are desirous of giving yourselves to God, not to take yourselves back when once you are given to Him, and to remember …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

God's Way of Peace
GOD'S WAY OF PEACE A BOOK FOR THE ANXIOUS BY: HORATIUS BONAR, D.D. "To him that worketh not, but believeth." Rom. iv.5 PRESBYTERIAN PUBLICATION COMMITTEE 1334 CHESTNUT STREET PHILADELPHIA, PA. This volume is stereotyped and perpetuated by a donation from the late Mrs. E. K. Smith, of St. Louis, Missouri as a tribute of respect and affection to the memory of her mother, Mrs. Matthew Kerr. …
Horatius Bangs, D.D.—God's Way of Peace

Moreover He Fulfilled the Promise Made to Abraham, which God had Promised Him...
Moreover He fulfilled the promise made to Abraham, which God had promised him, to make his seed as the stars of heaven. For this Christ did, who was born of the Virgin who was of Abraham's seed, and constituted those who have faith in Him lights in the world , [149] and by the same faith with Abraham justified the Gentiles. For Abraham believed God, and it was counted unto him for righteousness. (cf. Rom. iv. 3) In like manner we also are justified by faith in God: for the just shall live by faith. …
Irenæus—The Demonstration of the Apostolic Preaching

Its Nature
Justification, strictly speaking, consists in God's imputing to His elect the righteousness of Christ, that alone being the meritorious cause or formal ground on which He pronounces them righteous: the righteousness of Christ is that to which God has respect when He pardons and accepts the sinner. By the nature of justification we have reference to the constituent elements of the same, which are enjoyed by the believer. These are, the non-imputation of guilt or the remission of sins, and second, …
Arthur W. Pink—The Doctrine of Justification

Its Instrument
"Being justified freely by His grace" (Rom. 3:24); "being now justified by His blood" (Rom. 5:9); "being now justified by faith" (Rom. 5:1). A full exposition of the doctrine of justification requires that each of these propositions should be interpreted in their Scriptural sense, and that they be combined together in their true relations as to form one harmonious whole. Unless these three propositions be carefully distinguished there is sure to be confusion; unless all the three are steadily borne …
Arthur W. Pink—The Doctrine of Justification

Its Basis
In our last chapter we contemplated the problem which is presented in the justifying or pronouncing righteous one who is a flagrant violater of the Law of God. Some may have been surprised at the introduction of such a term as "problem": as there are many in the ranks of the ungodly who feel that the world owes them a living, so there are not a few Pharisees in Christendom who suppose it is due them that at death their Creator should take them to Heaven. But different far is it with one who has been …
Arthur W. Pink—The Doctrine of Justification

Faith the Sole Saving Act.
JOHN vi. 28, 29.--"Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent." In asking their question, the Jews intended to inquire of Christ what particular things they must do, before all others, in order to please God. The "works of God," as they denominate them, were not any and every duty, but those more special and important acts, by which the creature might secure …
William G.T. Shedd—Sermons to the Natural Man

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead, Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." As there is a twofold death,--the death of the soul, and the death of the body--so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so …
Hugh Binning—The Works of the Rev. Hugh Binning

Now this Election the Apostle Demonstrating to Be...
17. Now this election the Apostle demonstrating to be, not of merits going before in good works, but election of grace, saith thus: "And in this time a remnant by election of grace is saved. But if by grace, then is it no more of works, otherwise grace is no more grace." [2672] This is election of grace; that is, election in which through the grace of God men are elected: this, I say, is election of grace which goes before all good merits of men. For if it be to any good merits that it is given, …
St. Augustine—On Patience

Justification.
Christ is represented in the gospel as sustaining to men three classes of relations. 1. Those which are purely governmental. 2. Those which are purely spiritual. 3. Those which unite both these. We shall at present consider him as Christ our justification. I shall show,-- I. What gospel justification is not. There is scarcely any question in theology that has been encumbered with more injurious and technical mysticism than that of justification. Justification is the pronouncing of one just. It may …
Charles Grandison Finney—Systematic Theology

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said …
Irenæus—The Demonstration of the Apostolic Preaching

Our Status.
"And he believed in the Lord: and he counted it to him for righteousness." --Gen. xv. 6. The right touches a man's status. So long as the law has not proven him guilty, has not convicted and sentenced him, his legal status is that of a free and law-abiding citizen. But as soon as his guilt is proven in court and the jury has convicted him, he passes from that into the status of the bound and law-breaking citizen. The same applies to our relation to God. Our status before God is that either of the …
Abraham Kuyper—The Work of the Holy Spirit

Its Objects
We have now reached a point in our discussion of this mighty theme where it is timely for us to ask the question, Who are the ones that God justifies? The answer to that question will necessarily vary according to the mental position we occupy. From the standpoint of God's eternal decrees the reply must be, God's elect: Romans 8:33. From the standpoint of the effects produced by quickening operations of the Holy Spirit the reply must be, those who believe: Acts 13:39. But from the standpoint of what …
Arthur W. Pink—The Doctrine of Justification

Introductory Note to the Epistle of Barnabas
[a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with …
Barnabas—The Epistle of Barnabas

The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children …
John Bunyan—The Works of John Bunyan Volumes 1-3

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." Christ is made to us of God both righteousness and sanctification; and therefore, those who are in Christ do not only escape condemnation, but they walk according to the Spirit, and not according to the flesh. These two are the sum of the gospel. There is not a greater argument to holy walking than this,--there is no condemnation for you, neither is there a greater evidence of a soul having escaped condemnation, than walking according …
Hugh Binning—The Works of the Rev. Hugh Binning

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