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.
In this chapter, the Apostle uses the example of Abraham, the father of the Jewish nation, to support the previous chapter’s conclusion that salvation is found only by following the law of faith (Rom 3:27), also called the righteousness of faith (Rom 4:13) and obedience of faith (Rom 16:26). Keeping the commandments in the Law of Moses cannot cleanse the soul from the blots of sin, for while the Law showed man’s failure to follow God, it could not award substantive forgiveness and purity. The worshipers could offer sacrifices and rituals which covered their transgressions, but those sins were not taken away. The Lamb of God, on the other hand, was manifested to take away our sins (1John 3:5) and to cleanse us from all unrighteousness. So doing the deeds of the Law can never justify the soul of man (Rom 3:28; 10:4).
The Apostle now asks a question of weighty consequence in this Jewish dispute: was Abraham made holy by doing the works of the Law? God has blessed no man with greater promises than faithful Abraham, who became the father of many nations (Gen 17:4). However, even Abraham was not rewarded/justified by God on account of his good works (ergon, see Rom 2:6-8). That is firstly evident because the Law had not yet been given when Abraham received the blessings, and secondly because the Scripture, in a remarkable passage, says that Abraham’s faith was counted to him for righteousness (Gen 15:6). At God’s command, Abraham offered up Isaac, believing that God was able to raise him up, even from the dead (Heb 11:17-19). That is serious faith.
Abraham…hath found. This isn’t saying that he discovered something new, but that he obtained it (same word so translated in Heb 9:12). Abraham’s faith gained for him righteousness in God’s eyes. It was not a full cleansing of the soul of all sin, for that incredible action was not yet available (see note on Romans 3:21-26). Nevertheless, God counted Abraham’s faith of sufficient value to reckon him as righteous and, consequently, conditioned for communion with God. Therefore is he called the friend of God (James 2:23; 2Chr 20:7). And in the final analysis, that is the meaning of justification; we have peace with God (Rom 5:1, see note Rom 3:28).
But not before God. I think Paul adds this phrase as a quick aside to his main point. Let’s suppose Abraham was justified by works. Then he might have reason to boast before men, but never before God, whose works of righteousness outdo the works of man farther than the east is from the west. Any boast of man before God will utterly fail.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
The KJV translators did not consistently render the Greek logizomai in this chapter. Verses 3-5 have counted, verses 4, 9 and 10 have reckoned, and verses 6, 8, 11, 22, 23 and 24 have imputed. Only twice in the other thirty occasions it is found in the NT is it translated “imputed,” and inexplicably, one of those quotes the same OT phrase in verse three (compare James 2:23). The situation is compounded by the differences of meaning in those words. To impute is to “attribute, credit or assign,” while to reckon is to “consider or regard as,” and to (ac)count is to “accrue or calculate.” The reason for the varied translations seems linked to the fairly wide usage of logizomai in the Greek Scriptures, where it is translated, “reckon, (ac)count, impute, reason, suppose, think, consider, number, esteem, devise.” Thankfully however, these differences have minimal implication for understanding Paul’s large point, that God took Abraham’s faith and counted it as righteousness. In other words, he simply points out that Abraham did not earn righteousness by his good works but found (v1) it by his faith in God.
The same word is used in the opposite action: Blessed is the man to whom the Lord will not impute (logizomai) sin (v8). This implies the following complement: God counts a man to be guilty, He also counts a man to be righteous. It is a unilateral action of God which is based upon His goodness and mercy and not upon the good works of man. In the light of other Scriptures however, it would be foolish to infer that Abraham’s works of obedience did not have worth and did not factor into God’s decision to bless him beyond all others. Abraham believed God. There is a serious weight of meaning in that sentence. Reading his story, we are compelled to see that his believing involved hearing and obeying God and persevering therein (Gen 22:16). Indeed, we are so impressed by Abraham’s constant and implicit obedience to God’s commandments that his other attributes fade from view.
The work of faith is the faith that saves (1Thes 1:3), not the works of the Law. As with Abraham so with us – faith requires volition, decision and corresponding action. The work that God requires of all men is to believe on Him whom He hath sent (John 6:29) – not just confessing with the mouth, but believing unto actions that result in salvation (see note Rom 3:3). That is how and why the Apostle James uses the same example of Abraham and quotes the same OT verse to conclude, Ye see then how that by works a man is justified, and not by faith only (Jas 2:24). The conspicuous fact that Abraham is the Biblical model of both Faith and Works has crucial significance in understanding those terms, but a simple synthesis of the two has unfortunately eluded a large segment of Christian theologians.
Paul and James are not in conflict here. Yet, as always, one must grasp the broader context of the respective passages before fixing the conclusion. Remember that Paul’s chief point in these chapters is to persuade the Jews to quit trusting in the Law for their righteousness and choose Christ only (just as he testified to have done in Php 3:4-9). This was a major, contentious issue in the first decades of the Church Age. Paul says, “Even Abraham your father was not justified by doing the works of the Law.” On the other hand, James’ chief point is to show that bare believing in God is not enough (Jas 2:19); one must work and act upon his confession of faith, or else his statement of belief is dead, worthless and unsaving (Jas 2:26). Paul teaches this same truth everywhere in his epistles. Perhaps the greatest example is his treatise par excellence on Christian Love, in which he shows the preeminent superiority of works of love over any other human endeavour. He concludes that Agape love is greater even than faith (1Cor 13:13). How so? Because Paul’s definition of Agape love is precisely James’ idea of Works. And that was Abraham’s way of life.
Again, the works that cannot justify a man are the works of the Law (Rom 3:28; 9:32). Indeed, no work of man can cleanse him of sin (see note Rom 3:20). Paul however, is not discouraging a man from doing works of Love, but discouraging him from doing works of the Law. Likewise, James is not encouraging a man to do the works of the Law, but encouraging him to do the works of Love (James 2:24; Gal 5:6). Consistently then, James cites Abraham and Rahab (antecedents of the Law) as examples of works of faith leading to justification.
As with any literary work, a reader must first understand the writer’s terms before he can understand his message. Conflicts between Paul and James are only encountered when using flawed or incomplete definitions of Faith and Grace. Faith is not some elixir placed in the soul of the elect, but a general ability that God has designed and placed in the mind of every man. It is a conscious decision which results in an action that is pleasing to God (Heb 11:6). Grace meanwhile, is not God’s unmerited favor poured out arbitrarily upon certain men without their knowledge or choice, and all while living in wickedness (Jude 1:4), but God’s power in the lives of those who have chosen to yield their wills to their Savior.
If Abraham’s faith gained him right-standing with God, why then did God send the Law? Why didn’t He continue in this same righteousness of faith for man’s justification? It’s a tough but critical question, and the answer will help to color our understanding of faith, grace and justification. First, we should not infer from this verse that Abraham was justified in the same manner, nor to the same degree, as persons under the New Covenant. Until the death and resurrection of the Son of God, full and authentic forgiveness and justification was neither available nor possible. Even the saints under the Old Covenant were not made perfect until the Perfecter came (study Heb 11:13, 39-40). That’s why Jesus said that Abraham rejoiced to see [His] day (John 8:56, also my note on Mat 27:53). This point is supported by the word choice of the verse in question: it was counted unto him for righteousness. God reckoned Abraham to be righteous while he yet lived, but he was not truly made righteous until that Christ-only action was performed. And that is not so different from our own experience in the New Covenant. For while we are forgiven, redeemed and born again immediately upon placing our faith in Christ, a fuller realization awaits the soul in the heavens, when Redemption is completed (Luke 21:28) and all things are truly made new (Rev 21:5).
Another reason God interposed the Age of Law instead of continuing in the Abrahamic mode of righteousness is that the latter is more difficult. Witness the example of the children of Israel passing through the wilderness (Rom 3:1-3). They saw the mighty miracles of God in their deliverance from Egypt, they experienced the awesome display of power at the Red Sea, the pillar of cloud and fire leading the way, the water flowing from the Rock, the manna, etc. Yet they complained and distrusted, rebelled and rejected the works of God! All this happened before the giving of the Law at Sinai, where they so wickedly turned from Jehovah that they had Aaron make them a new god to worship. Amazing unbelief, incredible anti-faith. These all died in the wilderness, and could not enter into the Promised Land on account of their unbelief (Heb 3:15-19).
The Big Deal, or Big Change, with the New Covenant is the gift of the Holy Spirit in the personal life of the believer. That changes everything (John 16:7). The Spirit did move mightily in the Old Testament, but now, on account of the full work of justification wrought by Christ, He comes to live in the heart of every Christian. He helps them to understand the Scriptures, to discern what is right and wrong, to better know Christ and the Father, and to help the person to do the will of God (Rom 8:26). Not that the Holy Spirit takes control of the believer and that everything is now easy and simple, but that He is a serious help and advantage to gaining that righteousness which is of faith. The power of the Holy Spirit is a principle theme in the book of Romans; the peak is in chapter eight.
4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
A paraphrase translation of verses 3-4: “He that can present acceptable works earns his reward; it is not gifted but paid. On the other hand, he that cannot present acceptable works, but simply trusts the One who is able to make holy the wicked man, his faith is counted to be righteousness.” Note, man’s own faith (not Christ’s) is counted for righteousness. Also note, grace here means “gift,” as contrasted with debt (as in 1Pet 3:7; Acts 20:24). Finally, the only acceptable works which are valid for justification is the Atoning work of Christ.
Those who would offer their good works as a way to buy salvation are doomed to fail, for sin cannot be undone by doing good deeds. Even a human court of law would agree. So Abraham did not, could not, work and so earn his righteousness (Rom 11:35); it was imputed/counted/reckoned unto him because of his faith in God. Perhaps the distinction is subtle but it nevertheless important: Abraham gained (did not earn) salvation by his faith. No man can earn by his works the righteousness that saves, but he can attain that righteousness from God by his faith. And by “Faith” we mean the full biblical expression of saving faith (see note Mat 14:31).
Calvinists have made this passage to say that works and obedience are not necessary for salvation, but the teaching of many other passages renders that notion entirely untenable. Just two chapters earlier Paul said that every man that worketh good will receive glory, honor and peace, but that tribulation and anguish will befall every soul of man that doeth evil (Rom 2:6-10). Good works will unerringly accompany salvation. The Apostle records that he had received grace and apostleship for the purpose of calling men unto obedience to the faith (Rom 1:5). Calvinists choose to ignore the obvious intent of this chapter by magnifying one of its details: namely, that contrary to the teaching of Judaism and many other religions, personal holiness cannot be earned by works. God reckons a man to be holy on account of his personal faith in Christ. He takes a man’s faith and imputes it as righteousness to his account.
Initial faith, or believing, does not finish the salvation unto man, but qualifies him for salvation. Again, God imputes/reckons a man to be righteousness on account of his faith, which demonstrates that salvation is not earned by man but gifted by God. On the other hand, all through the Scriptures we see Man receiving God’s grace because he did something. There is not one exception! In the Genesis passage under discussion, God came to Abraham and said, I am thy shield, and thy exceeding great reward (Gen 15:1). He didn’t say “gift,” “freedom,” “grace,” etc, but reward. A reward is given for a certain achievement or action. In my opinion, the most dangerous of all “Christian” beliefs is the idea that God’s grace of salvation is gifted irrespective of man’s choice or action in the matter. The companion belief is just a dangerous, that God places faith in certain men and justifies them without their knowledge or choice, and these are the elect. God is righteous, fair and wise; so He would never act arbitrarily or unjustly.
A God that can govern/exist only in a setting where He alone decides and acts would be a diminutive, limited one, and very contrary to the Scriptural description of the God who designed and created Man for fellowship – voluntary, optional, free-will fellowship, for that is the very highest kind. The God that can rule and ultimately prevail in such a setting is truly the Omnipotent, Omniscient One.
That justifieth the ungodly. All have sinned, all have taken their own ways, all are ungodly (Rom 3:10-12), but Christ came to save sinful men. On the other hand, God will not justify the wicked (Ex 23:7). He chooses those to justify according to their faith (Rom 5:1).
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. 8 Blessed is the man to whom the Lord will not impute sin.
There is probably no better description of the state of justification than this Davidic declaration: Blessed are they whose iniquities are forgiven…to whom the Lord will not impute sin (Ps 32:1-2). Such an one is at peace with God, for his soul is completely cleansed and his sins have been taken away. Yet, the very notion of guilt being removed is beyond human comprehension; it is impossible. Once guilty, always guilty. No work of man can undo that sin. How exceedingly happy, then, is the man who receives this blessedness!
Righteousness without works restates the case of Abraham, who found righteousness by faith and not by works, which refers chiefly to the deeds of the Law as the next verses will detail. Following the Law will not result in justification. Righteousness is only imputed to persons in proportion to their own faith in Christ. If that be taken by the Protestants to be a “works-based” salvation, so be it.
Forgiveness of sin is never free. Every person who forgives a debt is agreeing to suffer the consequences/damages incurred by the debtor. In the case of God and Man, Jesus paid the debt of every man’s sins, from the first man, Adam, unto the last man who asks for God’s forgiveness before the Lord’s return. In a world of perfect Justice, which is where God exists, mercy/forgiveness cannot be the overlooking of an offense! There must be an in-kind balancing of the scales, or the case is an injustice. Even as humans, our minds are intrinsically affronted to see a judge pardon a guilty man. And that makes perfect sense with the statement that Abraham’s faith was reckoned to him for righteousness.
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.
Since faith was counted for righteousness to Abraham before the Law was given, it could not have been tied to doing works of the Law. Even circumcision, the most important of all Jewish rites, was not yet in existence. From this fact the Apostle extracts that God had planned for Abraham to be the father of all them that believe, both of the circumcision and the uncircumcision. It was hidden from human understanding for many centuries, for during the Old Covenant era the God-designed and implemented mode of salvation was to keep the Judaic Law. Theoretically, a true God-seeker like Abraham could have been born outside of the Jewish nation, but such a person would come to know that the Mosaic worship system was the divinely instituted way to God. Gentiles could (and did) enter by adoption into the Jewish religion.
God enacted the rite of circumcision with Abraham as a seal or evidence that Abraham would receive the blessings that He had promised to him. From that time on, the family of Abraham would perform this sign until the fulfillment of God’s promise that Abraham would become the father of many nations and that in his seed all the nations of the world would be blessed (Gen 17:4-5; 22:18; 26:4). This was realized at the coming of Christ and His new Kingdom, open to all who believe on Him.
Under the New Covenant, literal circumcision is no longer required (1Cor 7:19; Gal 5:6), but a spiritual circumcision of the heart (Rom 2:29; Col 2:11). That is a conspicuous fact against the idea that certain Old Testament commandments continue mandatory in the New Covenant. Keeping the Sabbath is the biggest point of contention and the primary argument is that God’s command to keep the Sabbath pre-dates the Mosaic Law. Well, so does the commandment to be circumcised.
Abraham is the father of all men of true Faith, the uncircumcised and the circumcised; but only if they also walk in the steps of that faith of our father Abraham. Again the Calvinist idea that no work is necessary to attain salvation is shown to be faulty. Every man, Jew or Gentile, must be found faithfully doing the will of God or he will not receive the promises. That is abundantly clear in these verses.
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. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
The promises of God are experienced by Abraham and his seed spiritually through Christ and not physically through blood lineage (Gal 3:16, 29). They are not given on account of fulfilling the righteousness of the Law, but through this righteousness of faith that Abraham has found (see previous verses). These two modes of righteousness clash throughout the book of Romans (Rom 2:6; 4:11; 8:4; 9:31; 10:5), and are contrasted in Paul’s hope to be found in Him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith (Php 3:9).
With the New Covenant, God instituted the righteousness of Faith which has its roots in events that pre-date the Law. In one sense then, this mode of righteousness bypasses the era of the Law, and the Abrahamic promises can thus be extended to all of his seed in the spiritual sense. That is the subject of chapter 9 and the practical purpose of the book of Galatians. This parallels the case of Christ, who came a priest after the order of Melchisedek (pre-Law), thus bypassing the Aaronic line (Heb 7). Yet this does not mean the Law was an unfortunate experiment in human history. In that era before the Atonement of Christ and the indwelling of the Holy Spirit, finding God by following the Mosaic Covenant was an easier task than than finding Him through the righteousness of faith (see note verse 3).
The promise made of none effect. The promises were either realized in the Judaic Covenant or in the New Covenant. In this chapter, Paul shows that the promises were given to Abraham based upon the righteousness of faith in God and not upon the righteousness that is found in keeping the Law. Study also Gal 3:17-19. In what sense did Abraham become the heir of the world? Jesus said that the meek will inherit the earth (Mat 5:5), but perhaps the primary thought is of the world to come (Luke 18:30; Eph 3:21). That was the big country which Abraham sought after (Heb 11:16).
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,
Three categories, or estates, of being an heir of the promises are presented in these verses: Man under the Law, Man ignorant of the Law, Man in the righteousness of faith. The first ends in wrath, for we have seen that while the Law brings the knowledge of sin to Man (Rom 3:20; 7:7-9) it cannot cleanse his corrupted soul (Gal 3:21; Heb 10:4). The second ends short of receiving the promises too, for while sin is not imputed where there is no law (Rom 5:13), ignorance cannot attain salvation (Eph 4:18); even the Gentiles were given a law of nature (Rom 2:14). The third condition is blessed, which is the righteousness of faith that makes the promises sure to Abraham and all his seed according to faith.
That it might be by grace. Meaning that the promises are gifted and not earned, which is a restatement of Romans 4:4. Abraham received the promises of faith apart from the Law; clearly then, they are awarded by grace, and not by doing the works of the Law. The Law did give man an opportunity to earn his salvation, but no man could attain it. That fact was demonstrated in chapter 3. Under the New Covenant, salvation is gifted by God to those who follow the righteousness of faith. These are the only ones who will receive the Abrahamic promises (Gal 3:14). Even the salvation of the faithful Old Covenant saints was contingent upon the ratification of this mode of righteousness.
The Law worketh wrath, but that should not be taken to mean that the Law was bad or wrong (see Rom 3:31; 7:7).
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. 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.
God’s blessings to Abraham are powerful and striking (see Gen 13:14-16; 17:3-9). Abraham became a father of many nations, before Him whom he believed. God did not choose to bless Abraham arbitrarily! The life of Abraham is filled with fervent devotion and full obedience to God. At His call, Abraham left his family and country, his destination unknown and his means of living uncertain (Heb 11:8). Abraham’s remarkable faith gained him God’s favor, for he lived wholly unto God, following Him without question and at all times, no matter the personal cost. And the last, great evaluation was to ask him to go and sacrifice the very son that God had promised him as a burnt offering. What a test that must have been! It was then that God, by solemn oath, confirmed the promises to Abraham (Gen 22:16-18; Heb 6:13-14). For now I know that thou fearest [Me], seeing thou has not withheld thy son, thine only son from Me (Gen 22:12)
God, who quickeneth the dead, and calleth those things which be not as though they were. At His spoken word, God is able to accomplish what He wills. He can raise the dead, He can call into existence the World from nothing, He can raise up children of Abraham from stones, He can make the Gentiles to be His sons and daughters. This is truly seen in the events that brought the New Covenant unto mankind. An example of God “calling a thing that isn’t as though it already were” is seen in this very verse. God spoke in the past tense when he called Abraham “a father of many nations,” yet long centuries passed before that became a reality.
Against hope believed in hope. Against all human expectation, Abraham believed anyway. Sarah had passed the age of child-bearing and her womb was dead, but God said that she would bear him a son. Against hope, Abraham believed God and followed Him fully. Sarah, meanwhile, doubted (Gen 18:11-12). In the Greek, the word hope carries the sense of expecting, trusting, assurance. It is one of the top three Christian qualities (1Cor 13:13). In Heb 10:23 the same word is translated “faith”).
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’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.
Much time passed after God had promised Abraham that his seed would be as the dust of the earth for number (Gen 13:15-16). Abraham waited patiently, continuing to trust God. Year after year his faith did not weaken; he was fully persuaded that God would perform what he had promised. As Abraham neared his 100th year, God came and re-affirmed His promise once again. By then Sarah had passed the age of child-bearing, for it had ceased to be with Sarah after the manner of women (Gen 18:11). And then God fulfilled His promise. Isaac was born to Sarah even though it wasn’t physically possible for her to bear a child! Therefore was Abraham’s faith the means of his righteousness (v22).
This does not accord with Calvinistic theology, which says that justification is God imputing Christ’s righteousness to the believer (i.e. Jesus’ obedience and good works are credited to the elect). That idea is found nowhere in the Word of God and must be dismissed as spurious. Notice here that Abraham’s own faith was credited to him as righteousness (Gen 15:6; Rom 4:3). We believe that justification is the perfect cleansing of a sinner’s soul by God based upon faith in Christ. That is the true gift of righteousness (Rom 5:17); not covering up man’s sins by the cloak of Jesus’ righteousness, but the actual sanctification (making holy) of those who demonstrate by their faith that they are worthy to receive this grace.
Let no man deceive you: he that doeth righteousness is righteous, even as He is righteous (1John 3:7). With the heart man believeth unto righteousness (Rom 10:10). Awake to righteousness and sin not (1Cor 15:34). That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom 8:4). The man who seeks divine justification must yield himself a servant unto righteousness and be found so doing when the Master returns. This topic is developed at length in chapter six. Here in chapter four, Paul shows that no man can be perfectly righteous, so no man can earn salvation by his works. Abraham’s righteousness fell short, but God reckoned him to be righteous on account of his faith. That is justification.
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.
The pattern of Abraham being counted righteous on account of his faith is true in the New Covenant era, but with an important distinction: we believe on Him that raised up Jesus. Today, we have the added blessedness of knowing that Christ our Savior accomplished the all-important work of atonement which enabled mercy to triumph over justice (James 2:13). By Christ’s sinless death He gained the just and righteous authority to overpower Satan and buy back all those souls He chooses to save (Col 2:13-15). God wrought man’s salvation in full justice (Rom 3:26), for His mercy was sponsored and approved by the sacrifice of His Son. That is the amazing mechanism of God’s righteousness.
Christ was delivered for our offences, and raised again for our justification. The two-fold work in the Atonement of Christ for Mankind is implied herein. He was first delivered up as the perfect Sacrifice to redeem us from the clutches of Satan, but He was raised to life with the power to cleanse us from all sin (1John 1:9; 3:5). This is repeated in the next chapter: we were reconciled to God by the death of His Son and saved by His life (Rom 5:10). Together, these two inseparable actions result in the possibility of full reconciliation between God and Man (Rom 5:10). We say “possibility” because many will choose not to be justified and will count the blood of the covenant to be an unclean thing (Heb 10:29). There is no hope of eternal life for these, but fearful judgment and fiery indignation (Heb 10:27). Justification is by faith (man’s part) and by His blood (God’s part). See Rom 5:1, 9.
Justification has to do with God cleansing the soul of sin and making it fit for communion with Him. Salvation has to do with being redeemed and saved from the Devil. The beautiful truth is that God has performed His promises and the Way of Salvation has been made freely available to every man, woman and child. Christ died for our sins and was raised again for our justification. The Covenant has been duly formed and all has been made ready. It remains for Man to take advantage of this wonderful opportunity and to press into it (Luke 13:24), seeking by all means to attain unto the resurrection of the dead (Php 3:11).