ABRAHAM CALLED WHILE UNCIRCUMCISED In the past three chapters, St Paul has revealed the corruption of all mankind- Jews and Gentiles alike- and all have become in need of the One who would redeem and justify them. In this chapter, he presents examples of two righteous men from the Old Testament: Abraham is one of them, since he is the father of all fathers. He was justified through his faith even though he was uncircumcised and before he had practiced any of the instructions in the Law, especially the one concerning circumcision. The second example is David who received the promise that out of his line the Messiah and King would come. David was a child of the circumcised, yet he praised those who are righteous through faith and not through the mere practice of the Law. St Paul focuses more on the character of “Abraham” since the Jews felt they were free just by being his physical descendants. Such a belief drove them to be arrogant and proud, rather than motivating them to live according to Abraham’s ideals and faith and imitating his way of life. Therefore St Paul dismisses this claim and reveals that Abraham’s power rested in his living faith which he practiced even before being circumcised, as well as after his circumcision. Consequently, he is considered the father of the uncircumcised as well as the father of the circumcised. 1-Abraham and Faith : 2- Abraham, the Father for all Believers : 3- Abraham’s Faith and Our Faith : 1-Abraham and Faith : The Apostle proclaims that the application of the Law has failed to provide the righteousness of God, and this has opened the door for all mankind to come and enjoy this righteousness through faith. He explains that Abraham was the first to receive the promise of the circumcision yet he was not justified through that (the practice of the Law). He was justified through his faith. He says: “What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God”, (1). Note the following points in the discourse of St Paul about Abraham and his faith: First: “What shall we say then that Abraham our father, as pertaining to the flesh, hath found?” (1)…St Paul seems to specify that what relates them to Abraham as a father is “the flesh”. This weakens their relationship since they do not benefit of his fatherhood by having his faith. St John Chrysostom1 accordingly comments that St Paul, in this manner, opens the door for the nations to enter since they are related to Abraham as they followed his example of faithfulness. Second: Why does the Apostle choose Abraham? Why did he not choose Abel and Noah who had lived before him and were godly? In (Hebrews 11: 4), we are told that Abel was “righteous”; and in (Genesis 6: 9), we are told that “Noah was a just man and perfect in his generations”. The answer is that the Apostle makes this choice based on a number of important considerations, namely: 1 In Rom. hom 8 99 a. The Jews boasted of their lineage from Abraham who is the father of believers. When the Lord spoke to them about freedom, they answered Him and said: “We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?” (Jn 8: 33)…therefore the Apostle seeks to knock down this claim. b. Neither Abel nor Noah was known as the father of believers; but we are told these words about Abraham: “thou shalt be a father of many nations”, (Gen 17: 4). c. Abraham is considered the connecting link between the uncircumcised and the circumcised since he lived uprightly through faith while he was uncircumcised. It was later on that he received the divine promise and became circumcised as an indication of the promise. Besides, he continued to live uprightly as a circumcised person. In this manner he embraced believers-both circumcised and uncircumcised- in his own being through faith. Third: The Apostle does not deny that Abraham could have boasted of his achievements, but not in defiance of God. Indeed, when he obeyed the Law – such as the act of circumcision- he did not do so on account of his own virtue, for it was a gift from God granted through the covenant God had made with Him. Abraham could have also boast on account of his faith but without feeling superior to God. Rather, he could boast of having hurried into God’s embrace to seize- by faith- God’s covenant and promises and to earn justification before His sight. St Paul says: “For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness”. (2,3). If Abraham is compared with his counterparts-men of his generation- he could have boasted of his achievements before mankind. He could have boasted of being the first to be circumcised as an indication of the covenant between God and himself. He could have also boast of being greater than any of them for his good deeds…However, his real pride before God would be that he had seized God’s righteousness through his faith which was evident in his everyday life. This faith was evident in his obedience to God as he worshipped Him though he was surrounded by heathens, as well as in leaving his father’s home, land and family, (Gen 12). Moreover, he did not care to choose the better share when he dealt with Lot, his nephew, (Gen 13). He loved to entertain strangers, (Gen 18), and interceded on behalf of his brothers in humanity, (Ch 18). He did not hesitate to offer his son as a sacrifice (Ch 28), etc…all these acts, as well as many others were a result of his faith in God and his unity with Him and they were done to glorify God. In other words, Abraham would not have boasted of his obedience to the Law in itself; but rather he would have boasted of his living faith. Faith enabled him to apply the Law and become justified and considered righteous in the sight of God who examines the hearts of men. Note that there is harmony between the words of St Paul and those found in the Epistle of St James the Apostle: “Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God” (James 2: 21-23). St Paul proclaims that Abraham was righteous before God through his living faith and not through the ritual application of the Law- such the observance of purification and 100 washing. St James similarly proclaims that Abraham was justified, not through an oral, theoretical, and rigid faith; but through faith demonstrated in real life practices such as the sacrificial offering of Isaac. The deeds mentioned by St James are deeds of faith and cannot be done without faith! St Paul warns against dependence on the literal enactment of the Law; and St James warns against dependence on a faith lacking in deeds, or on a theoretical faith that is not demonstrated and applied in everyday life. St Paul asks us to practice living faith through our Lord Jesus Christ, and says: “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them”, (Eph 2: 10). Fourth: Abraham, our father, had faith, and also applies the teachings of the Law as he accepted physical circumcision for himself as well as for all males of his household…However, there is a great difference between faith and the deeds ordained by the Law. St Paul says about this point: “Now to him that worketh is the reward not reckoned of grace, but of debt” (v4). Which is greater: the reward one gets for applying the Law or the grace obtained due to faith? There is no doubt that justification is greater than being rewarded?! Justification means God”s forgiveness of our sins, granting us His righteousness which works within us and enabling us to attain eternal glory. The Apostle has quoted from the Psalmist, King David, these words: “Blessed are they whose iniquities are forgiven, and whose sins are covered” (7). St John Chrysostom also comments: [St Paul the Apostle does not use these words randomly, for he wishes to say that those whose sins have been forgiven through grace are blessed. Therefore whoever believes and is justified is all the more qualified to be blessed; and shame is, in this manner, torn away and replaced by glory1]. The prophetic words: “Blessed are those whose sins are forgiven” reveal the joyous heart of the Psalmist for being freely justified without having to receive it in reward for submitting to the Law. This justification is a divine gift which God grants to his believers. St Clement of Alexandria says: [These blessings fill those chosen by God through the Lord Jesus Christ, “for charity shall cover the multitude of sins”, (1 Peter 4: 8). These have been washed through Him who desires the repentance of a sinner rather than his death, (Ezk 33: 11)2]. Fifth: What is this faith that will justify us? What does it mean “to believe in Him”? Believing in Him means loving Him, appreciating His sublimity, going to Him, and uniting with His members. Believing in the Lord Jesus Christ is believing that He justifies sinners, believing that He is the Intercessor without Whom we can never be reconciled with God, believing in the Savior who came to seek and save those who were condemned, (Lk 19: 10), and believing in Him who said: “... without me ye can do nothing”, (Jn 15: 5). Our own faith in the Lord Jesus Christ is the work of the Lord Himself as He works within us. Listen and understand now that this does not take place without our participation: “, He that believeth on me, the works that I do shall he do also”. The Lord first says: “The works I do…”, then we shall do after Him; therefore He 1 Ibid 2 Strom 2:15 101 performs but believers perform as well. What are these works other than raising a righteous man from a wicked one?! The soul becomes justified or righteous by lifting herself up towards God and adhering to the One who justifies her…for if she abandons Him, she becomes evil; whereas when she returns to Him, she is justified. Do you not realize that when a cold object draws close to the fire it gets warm? And when it is pulled away from it, it gets cold? If something is dark and it draws close to the light, does it not become illuminated? And if the light is removed, does not this object become dark? The soul is affected in a similar manner, whereas God is otherwise! St Augustine1 Sixth: What does the Apostle mean when he says: “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (5)? Does the Apostle encourage us to ignore works so as to become justified through faith alone? Our response is that St Paul was addressing the Jews who believed they were superior to the Gentiles by doing the works of the Law in a literal and deadly manner. These works sanctify only when they are done in a spiritual manner, so that people are driven to comprehend salvation and justification through the Lord Jesus Christ whom they awaited. At the same time, we as Christians are not justified by our good works as we do not claim them to be the outcome of our own goodness. If we do so, we would be guilty of being “self righteous” and we would impede our salvation. We do good deeds as the outcome and fruit of the Lord”s work in us. St Paul accordingly says: “… it is God which worketh in you both to will and to do of his good pleasure”, (Phil 2: 13); and ”For we are labourers together with God”, (1 Cor 3: 9). It is for this reason that St James confirms: “For as the body without the spirit is dead, so faith without works is dead also”, (James 2: 26). 2- Abraham, the Father for all Believers: St Paul makes a comparison between the works of the Law and the acts of faith in the life of our father Abraham. He proclaims the supremacy of faith by which Abraham was justified. At the same time, St Paul does not ignore the acts of the Law which Abraham obeyed and practiced, even though these were incapable of justifying him. However, he underlines the link between acts of faith and acts of the Law which do not conflict as demonstrated in the life of this father: “…he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised,” (v11). Circumcision is a physical sign which came as a seal and confirmation to his faith and was not contradictory to it. Anyone who carries this seal should also adhere to faith… Besides, this sign was instituted after faith, for Abraham first believed when he was uncircumcised. Then he also remained faithful when he became circumcised. In this manner, his fatherhood to the uncircumcised is proclaimed if they accept to imitate him in his faith. The same applies to the circumcised if they follow in the same footsteps. St John Chrysostom comments on the Apostle’s words to reveal that the Jews have only come as guests following the uncircumcised people. They were added to the 1 In Ioan. Tr 29:6;53:10; 72:2;19:11 102 uncircumcised, or in other words, they came to the house of faith as guests to Abraham who had accepted the faith while still uncircumcised. He says: [Since Abraham was justified and praised while he was still uncircumcised; the Jews came at a later time. Therefore, first Abraham is a father to the Gentiles which are related to him through faith; and second, he is also a father to the Jews- in other words, he is the father of both races…this is why St Paul says: “that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision”, (v11, 12). The Gentiles are related to Abraham not on account of being uncircumcised but due to their imitation of his faith. In the same manner, the Jews do not benefit by being his children on account of their circumcision if they do not believe…Therefore you are entitled to claim Abraham as your father if you follow in the footsteps of his faith; and while, at the same time, you find no conflict nor deviation in obeying the Law1]. St John Chrysostom considers that circumcision is just a sign that Abraham carried on account of the weakness of the Jews. Accordingly, St Paul says “that he might be the father of circumcision”. However, the intention was not that they should carry the physical sign and so become his children. The intention was that they would carry what that signal conveyed, which is faith…for this sign is nothing other than the seal of faith. If the Jews do not seek faith, and are satisfied with the physical sign, then it becomes nullified and unnecessary. Besides, it is inappropriate for them who have become circumcised to despise the uncircumcised. Indeed, they should support them so that they would all come together and share the one and same faith. The Jews have believed that they are the heirs of Abraham, who received the divine promises, just because they carry this sign which implies the practice of the Law. They have ignored their obligation to imitate Abraham’s faith and to follow in his footsteps. That is why the Apostle says: “For if they which are of the law be heirs, faith is made void, and the promise made of none effect”, (14). In other words, if the Jews adhere to the practice of the Law as a sign of being heirs to what belongs to Abraham; and are satisfied with their literal application only, then they cheat faith of its deeds. Consequently, they lose the divine promise which God granted to Abraham saying that through his descendents the nations would be blessed. In contrast, if the uncircumcised have not practiced the Law literally, yet they become, through their faith, heirs to Abraham and are counted as owners of the promise, and as his children. Dependence on the application of the law does not only deprive a person of the effect of the faith of Abraham; but it also deprives him of enjoying God’s promise. It also brings upon him the wrath of God as he practices apparent acts such as circumcision and cleansing, while at the same time he breaks the commands governing behavior such as the Ten Commandments. Indeed, breaking just one of these commandments is considered a transgression. The Apostle explains this as he says: “Because the law worketh wrath: for where no law is, there is no transgression” (15). Without the Law, a person commits errors; but in the presence of the Law it reveals the error that a person commits by transgression of the Law and great wrath results. It is written: “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” (Gal 3: 10). 1 In Rom. hom 8 103 St Augustine presents an interpretation of this verse as follows: [Before the Law was issued, it was possible to call a person a sinner but it was not possible to call him a transgressor. However, now that the Law has been delivered, he is no longer just a sinner but he is a transgressor as well. In this manner, “transgression” has been added to “sin” and so sin has been greatly multiplied1]. While on the one hand the Jews have lost the privilege of being heirs to the promise and have brought upon themselves the wrath not only for being sinners, but for being transgressors as well; on the other hand, faith opens for them- as well as for the uncircumcised - the possibility of being the children of Abraham the faithful believer. “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”, (v16). According to St Chrysostom, without faith no one can be saved. For the circumcised, the Law cannot justify them, and it results in wrath for all have been indicted as transgressors. Therefore faith has come to lift them out of danger, while the Law does not…faith also lifts the uncircumcised, so that all are considered children of Abraham: “(As it is written, I have made thee a father of many nations)”, (v17). Just as God is the God of all mankind and is not confined to a specific nation, similarly Abraham –on account of His faith- is considered the father of all mankind according to the promise he had receive(Gen 17: 5). 3- Abraham’s Faith and Our Faith : Due to faith, the door has been opened wide for all nations to enter into the family of Abraham and to be considered as his children. So what is the substance of this faith? The Apostle states: (As it is written, “I have made thee a father of many nations) in the presence of him whom he believed- God, who gives life to the dead, and calls those things which do not exist as though they did, (17). The Apostle has borrowed this promise from Genesis 17: 5 (Septuagint Translation): “I have made thee a father of many nations”. This promise is fulfilled according to faith alone and not according to nature, for Abraham is not the father of all nations according to the flesh. The substance of his faith is that God “gives life to the dead and calls those things which do not exist as though they did”…who are the dead whom He raises? Or what are the things which do not exist and which He calls as though they did? First: The inside or the bowels of Sarah were like a dead person who no longer carried life. God granted a living Isaac in these dead bowels, and according to the words of St Paul: “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 Sara's womb,” (19). The promise Abraham received was “contrary to hope” since no man before him had ever received a son in this manner. Therefore he became an example to those who came after him. An example as he put his hope in God who raises the dead and grants life. He had faith in God and believed He would give him children out of emptiness. This opened the door of hope for those who lived after him and conceived children in their old age and with infertile wives. 1 Ser on N.T. lessons 75:2 104 Second: Abraham believed he would enjoy fatherhood not only of Isaac- whom God granted to him in his old age and through the flesh of Sarah that was as though deadbut also of many Gentiles. These were dead according to nature and were unrelated physically as Abraham’s children. However, God raises them from such death and presents them to Abraham as his children. St Paul clarifies this as he says: “Who contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall thy seed be”, (18). St John Chrysostom also comments that it was contrary to the hope of mankind regarding God, and how Abraham believed in the promise and so received it. Faith provided him with sustenance, for God did not give him any evidence or sign but just promises in words. Yet Abraham did not hesitate or doubt in spite of the great obstacle: “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God”.(v20). In other words, let us learn that God fulfills His plans and promises no matter how great the impediments or hardships, for he was “fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness” (21,22). As we have said, Abraham received the promise not only by the birth of Isaac as it were out of a void, but also by being the father of many Gentile nations through faith and not on account of any physical ties. Besides, these Gentiles were also condemned to die and as it were they were voided and non-existent due to their idolatry. When they would come and accept the faith, they would receive the gift of being raised to life as they become God”s living people and the holy Church of the New Testament. This explains the verse that says: “And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people” (Hosea 2: 23). Third: Whereas sin destroys a man’s life and turns him into a state of lifelessness, faith enables man to enjoy the righteousness of the Lord Jesus Christ and to be like a person raised from the dead; or like someone who was found after having been lost. This reminds us of the father who said upon the return of his son: “…for this thy brother was dead, and is alive again; and was lost, and is found”, (Lk 15: 32). That is why St John Chrysostom comments on this chapter and provides us with a spiritual weapon which we should use. This weapon is faith in the name of the Lord Jesus Christ and in the power of the Cross. He says: [This weapon not only draws out the snake from its hole, but also throws it into the fire (Acts 28: 5). Besides it heals all wounds. When someone pronounces that Name and is not healed, it would be due to his lack of faith in the words themselves. Some have spent time with the Lord and pressured Him, (Lk 8: 44- 45) and have not benefited. Yet the woman who had been bleeding for twelve years was healed even without touching Him physically. She just touched the hem of his clothes and the fountain of blood that had drained her for so long just stopped. This Name frightens devils, and drives out poisons, and diseases. May we find the joy of being empowered by saying His Name. What excuse can we give? If the shadow of the (Apostles) and their clothes could raise the dead (Acts 5: 15), then how do our prayers not strip us from our desires?! What is the reason for that?!...St Paul had the same nature as ours, he grew up like us, and he 105 lived on earth and breathed the air like us. However, he was greater and better in matters of zeal, faith, and love. Therefore let us imitate him and let us allow the Lord to speak through us. He desires that more than we do, and He has provided these teachings and wishes us to apply them. He does not desire them to be useless or a hindrance to us… When the Lord speaks to us and His Holy Spirit shines within us, we become better than the heavens. The sun and the moon do not appear in our bodies, but the God of the sun, moon, and angels lives and works within us. We do not say these words so that you would raise the dead and purify lepers, but so that a greater mystery than all these occurs; and that is the proclamation of love. Where there is love, there is a place for the Son to live with the Father and the Holy Spirit…it is written: “For where two or three are gathered together in my name, there am I in the midst of them”, (Matt 18: 20). This is fulfilled as a result of the great tenderness and strong friendship ties. In other words, it is the reward of those who love each other…]. Therefore, may we have faith, similar to the faith of our father Abraham, and trust in the divine promises. On account of his faith, he received not only the power to work miracles, but a greater reward for we receive true love in the Lord Jesus Christ, and the joy of the Holy Trinity living within us. This would constitute the mystery of our lives, our joy, and our eternal glory…this is the first resurrection for our souls! St Augustine comments as follows on the expression “and calls those things which do not exist as though they did”…: [You had not existed, so God created you and granted you to exist. Would He not care for you now when you have become in this state, the One who calls into existence things which do not exist as though they did?!1]. The final point St Paul makes deals with what has been written about Abraham concerning his faith in the resurrection of the dead. He believed in God who granted him Isaac from Sarah’s dead womb. He also believed God would make him the father of nations which were not his descendants through the flesh. Besides, he believed that God grants righteousness as a renewed way of life to those who die to sin…all this has been written for our sake. It addresses our belief in the Lord Jesus Christ: He is the One who raises us from death, and grants us His righteousness as a new and resurrected life evidenced by our daily walk in His ways. The Apostle says: “ Now it was not written for his sake alone, that it was imputed to him; 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 was raised again for our justification”, (v24,25)…. The following points stand out in this chapter: A-The aim of the divine discourse about the faith of Abraham is to proclaim the path of true righteousness through faith…Abraham became justified through faith so that we, as his children, would be justified with him too as we seek to have that same faith. St John Chrysostom says that this is intended for any hearer who might ask “What has this to do us?” The Apostle intentionally relates us to our father Abraham so that we might be justified like him. Since we believe in the same God in whom Abraham believed, and we have faith in the same matters in which he trusted, then what has happened to Abraham is not restricted to him alone but will happen to everyone else. 1 Ser. On N.T. 19:3 106 B- Abraham had received a promise concerning his descendents. This promise has been fulfilled in us by the crucifixion of the Lord Jesus Christ and His resurrection. He is an offspring of Abraham according to the flesh. Abraham believed he would receive a blessing in the future through his descendents, and the Lord indicates this in His words: ”Your father Abraham rejoiced to see my day: and he saw it, and was glad,” (Jn 8”56). As for us, we have enjoyed this promise by the Lord’s crucifixion and resurrection. Tertullian the Scholar states: [You see how the wisdom of God has killed her beasts, (Prov 2: 9), the only Son lives and restores life to others. We consider that the wisdom of God is the Lord Jesus Christ who offered Himself to redeem our sins1]. C- Speaking about the faith of Abraham, St Paul presents a summary of our faith. Probably there was a written church statement which the Apostles had received and were handing down, and this declared that the Lord Jesus Christ “was delivered for our offences, and was raised again for our justification”, (25). He was handed over to be crucified by the will of the Father, ( Rom 8: 32; Gal 1: 3); as well as by His own will, (Gal 2: 20; Eph 5: 2; Titus 2: 14). He was crucified to redeem our sins, ( Rom 3: 25; Isa 53: 5, 6; Heb 9: 28; 1 Pet 2: 21,24). He was resurrected to grant us His righteousness, actively working within us as we receive the new and resurrected life. 1 Scorpiace 7
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