Abraham's Faith; Justification; Gal.
3:6; Gen. 15:7
In verse 6 we move into a
very critical discussion, an illustration that is going to bring home the point
that salvation and the spiritual life, no matter which issue we are speaking of,
are both based on faith. He goes back to one of the primary figures of the Old
Testament, Abraham, to derive from his life the principle that undergirds everything else in the New Testament and undergirds the salvation of all peoples, Jew and Gentile alike.
Galatians
3:6 NASB “Even so Abraham BELIEVED
GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS.” This passage has been
misunderstood in some ways. It is quoted in three passages in the New
Testament: Romans 4; James 2 and Galatians 3. We have to go back to the Old
Testament and accurately exegete the passage there in the Hebrew because it is
usually mistranslated in the English versions. Because of that mistranslation
it has been poorly understood and poorly interpreted, so that when we get into
the New Testament in Romans 4 and James 2, which are controversial passages if
we don’t accurately understand the Old Testament situation, they will be
misinterpreted and even end up, as some writers do, making Paul in Galatians 3
and James 2 contradict James in James 2. This creates all kinds of distractions
and problems and misunderstandings, ending up in legalism and lordship
salvation because of that.
Galatians 3:6 begins with the
comparative adverb kathos [kaqwj]. It is going to introduce a parallel, an analogy, an
illustration. It is usually used in Greek to mark similarity between events and
states with the possible implication of something being in accordance with
something else. It should be translated
“just as” or in comparison to.” “Just as Abraham” – the Old Testament figure,
the father of the Jewish race, and also the recipient of the Abrahamic covenant
which is given in Genesis 12:1-3. This is what is called in terms of ancient
Near Eastern covenants a royal grant. A royal grant differs from the other
major treaty form, the suzerain-vassal treaty form, in that this was a gracious
bestowal of land, usually by a king. God is the King, Abraham is the subject.
The king would often grant to the subject a reward of land, of privilege, of
power, of position, and the Abrahamic covenant is written or couched in royal
grant terms, and royal grant loudly speaks of grace. It is unconditional; it is
not something that is based on somebodies obedience. The Abrahamic covenant was
based on grace, not upon works.
So, “Just as Abraham believed
God.” Here we have an aorist active indicative. The aorist is one of the past
tense forms in the Greek. Here it looks on the action not only in terms of past
time but without respect to its duration. A constative
aorist looks at all of the action without respect to its beginning, its end or
it progress. It just summarises everything in a whole so we look at that event,
as it were, as one event without respect to its duration. So it is past time,
active voice, indicating that Abraham is the one who performed the action of
the verb. It is Abraham who believed. It is up to our volition to take the step
of faith. So it was Abraham who operated on positive volition and he believed
God. The verb pisteuo [pisteuw] here is very important. It is the standard Greek
word translated “faith, belief, trust.” It is non-meritorious. The object of
faith has all of the merit. Abraham accepts the promise of God and “it was
reckoned [logizomai] to him as
righteousness.” logizomai is a
word that describes a certain kind of thinking. It is a thought word, not an
experiential word or an emotive word. It means to think, to consider, and it
means to impute or reckon, to charge something to somebodies account. It takes
us to the doctrine of imputation. This is the judicial imputation of
righteousness to Abraham.
Genesis
15:6 NASB “Then he believed in the LORD; and He reckoned it to him
as righteousness.” Abraham was
born in the city of Ur of the Chaldees. He is a
wealthy aristocrat. It is obvious from the things we learn from Abraham later
on that he was not a commoner. In chapter fourteen of Genesis we are told that
there is an invasion of Canaan by foreign princes from the east under an
alliance with Chedorlaomer and Abraham, in order to
protect his own holdings and his own investments, he gets all of his servants
together to form an army, and he goes out and defeats the invaders. That means
that in comparison to today he would have to be somebody who had large enough
wealth and a vast resource of personnel in order to go out to battle. God
appeared to Abraham in Genesis 12:1-3 and established a covenant with him. He
made three promises that relate to a future land, a seed (singular) through whom all the world would be blessed. So there are three
parts to the covenant: a land, a seed and a blessing. Then there were a couple
of different episodes in the life of Abraham in Genesis 13 and 14, part of
which is the victory over the invading armies, and then God comes to Abraham in
chapter fifteen.
The promise was that even
though Abraham was old and Sarah was old Abraham would have a child and through
him there would be descendants. Then v. 6: “Then he believed God, and it was
reckoned to him as righteousness.” The first word is “then” and that makes it sound
as though as if his belief in this verse is a consequence of hearing this
promise of a descendant in v. 5, but that is not correct. In Hebrew normal
narrative construction showing sequence is called a waw, which is the normal
conjunction translated “and,” and normally plus an imperfect form of the verb.
In this case the verb is aman
(from which we get our word amen). This is in the hiphil
case which is the causative case an means trust,
reliance, belief, or confidence. But here there is no imperfect tense which is
the normal way of showing progression in a narrative. There is a waw plus a
perfect tense. This is important. If the writer, Moses, intended us to
understand that v. 6 was a consequence of v. 5 he would have used the normal
sequential progression of a waw plus the hiphil imperfect. He
doesn’t do that, he makes a break in the text by using a waw plus a perfect tense. In
other words, Moses is stepping back here and we see the insertion by the author
of an applicational principle based on the narrative
to this point. This is common in Genesis.
When does Moses write
Genesis? He writes it when the children of Israel have come out from the bondage of Egypt and are getting ready to go into the land that God
has promised them. They have a future that God has promised based upon a past.
They want to know why God is doing this for them and what there basis was for
their future as a nation; and so all of the Pentateuch is written in order to
answer that question and to give the people a national identity. Moses goes all
the way back to the beginning and says, “In the beginning Hod created the
heavens and the earth.” Then in tens short chapters he covers over three
thousand years of history, leaving out a tremendous amount, and it is all there
to bring everybody to Genesis chapter twelve and all of a sudden the action
slows down and about 15 chapters is spent on Abraham, about eight or nine
chapters on Isaac, eight or nine on Jacob. Four individuals—Abraham, Isaac,
Jacob and Joseph—are covered from chapter 12 to chapter 50. Chapters 1-11 are
the introduction to get to Abraham. Moses is talking to Jews and saying: “This
is where you are now.” He is going to make certain applications now and then to
the people’s present situation based on what happened in the past.
The way Genesis 15:6 should
be translated is: “He believed in the Lord and he [God] reckoned[imputed]
it to him as righteousness.” Because it is a perfect tense it is past action.
So this text is not saying that it is in Genesis 15 that Abraham is saved. This
is not the point Abraham was saved, he was saved back in Ur of the Chaldees. Abraham
was saved before God gave him the covenant in Genesis chapter twelve. Moses is
simply reminding us at this point (and that is the thrust of the Hebrew
grammar) that Abraham had believed God and it was imputed to him as
righteousness, and it is on the basis of that imputed righteousness that God is
continuing to bless Abraham. God’s blessing in the life of the believer is not
based on what he does. That is legalism. God’s blessing toward the believer is
not based on his obedience, it is on the perfect
righteousness he possesses. This is logistical grace. God is going to supply
everything we need to live physically and to advance spiritually (Bible
doctrine) on the basis of what we have in terms of perfect righteousness. But
there is also experiential righteousness, and that is that as we advance in the
spiritual life God has already decreed X-number of blessings to us, but He is
not going to bless us beyond our capacity. He doesn’t bless us because of what
we do but as we advance in the spiritual life in terms of experiential
righteousness then God is going to at that point distribute those blessings to
us because now we are ready for them. Illustration: Parents don’t give certain
things to their children until they are ready. If they give them too early
either they won’t appreciate them, they will misuse them, because they are just
not ready for them. So they wait until that child reaches a certain level of
maturity before they give to them.
Back in Ur of the Chaldees Abraham
trusted Christ and was saved. He trusted in the promise of the Messiah; it was
future. Then he advanced spiritually and did what God told him to do, and he
continued to trust God and grew by means of faith—Romans 4:19, 20 NASB
“Without becoming weak in faith he contemplated his own body, now as good as
dead since he was about a hundred years old, and the deadness of Sarah’s womb;
yet, with respect to the promise of God, he did not waver in unbelief but grew
strong in faith, giving glory to God.” So God comes to him as he reaches a
certain point and says: “Abraham I am going to give you a covenant. I am going
to promise you three things: land, seed and blessing. Then in Genesis 15 He
becomes more specific with that promise and said the seed is going to come from
Abraham’s own loins. And Moses reminds us that back in Ur Abraham has believed God and it was imputed to him as righteousness,
and that is the basis for everything else in Abraham’s life.
Romans chapter four
expands much of the thought that is found in Galatians 3:6-9. Three times in
that chapter the apostle Paul references Genesis 15:6. It is fundamental to
understand everything that Paul has to say in Romans chapter four. Romans 4:2 NASB “For if Abraham was justified by works,
he has something to boast about, but not before God.” This is a
hypothetical position. Notice something: Paul is not saying that there is no
justification by works here, he is saying that if
Abraham was justified by works he has something to boast of, but not before
God. He is not saying there is not something for Abraham to boast about.
Abraham has been obedient, and that is good; it has a role to play but not
before God. This is not the basis of his standing before God. James is going to
say there is a justification by works and we have to understand what that
means. Paul is saying here that justification by works has nothing for the
person to boast about before God; it doesn’t relate to our eternal standing
before God. Our works don’t give us any credibility before God. God does not
give us approval based upon our works. It is a basis for our testimony before
man, but that is a different issue. James is not contradicting Paul in Romans
because they are talking about two different aspects of man’s relationship.
Romans 4:3 NASB
“For what does the Scripture say? ‘ABRAHAM
BELIEVED GOD, AND IT WAS CREDITED [imputed] TO HIM AS RIGHTEOUSNESS’.” Then the text goes on to explain what this means.
[4] “Now to the one who works, his wage is not credited as a favor, but as what is due.” He has earned his payment. The
Greek word here for “favour” is charis
[xarij] which is normally translated, and should be
translated here, “grace,” to get the point. Paraphrase: The payment he receives
is not considered grace, but what is due. It is what is earned. If that is the
basis of acquisition of anything from God then it is not grace; it is earned.
[5] “But to the one who does not work, but believes in Him who justifies
[declares righteous] the ungodly, his faith is credited as righteousness.” So
there is a contrast between works and faith. The Bible knows nothing of a faith
that is meritorious. Romans 4:6-8 NASB “just as David also speaks of
the blessing on the man to whom God credits righteousness apart from works:
‘BLESSED
ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN
COVERED. BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO
ACCOUNT [impute to him].”
Romans 4:9-11 NASB
“Is this blessing then on the circumcised, or on the
uncircumcised also? For we say, “FAITH
WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS.”
How then was it credited? While he was circumcised, or
uncircumcised? Not while circumcised, but while uncircumcised;
and he received the sign of circumcision, a seal of the righteousness of the
faith which he had while uncircumcised, so that he might be the father of all
who believe without being circumcised, that righteousness might be credited to
them.” Circumcision was the sign that he had already received justification and
now received the Abrahamic covenant and was in a special relationship with God.
What is the point? If Abraham was declared righteous before he was circumcised
then no one has the right to come along and say you have to be circumcised or use
or apply the Mosaic Law in order to be saved. Abraham was saved 600 years
before there was a Mosaic Law. Salvation is not related to circumcision or the
Mosaic Law. Salvation justification comes prior to any of that. This
illustrates the fact that Abraham can be the father of all who believe, i.e.
Jew and Gentile.
Romans 4:12 NASB “and the father of
circumcision to those who not only are of the circumcision, but who also follow
in the steps of the faith of our father Abraham which he had while uncircumcised.” Gentiles become heirs of Abraham by following in his
steps of faith alone in Christ alone. [13] “For the promise to Abraham or to
his descendants that he would be heir of the world was not through the Law, but
through the righteousness of [which comes by] faith. [14] For if those who are
of the Law are heirs, faith is made void and the promise is nullified.” Two
options: law and faith. If it is law it nullifies faith and nullifies the
promise. [15] “for the Law brings about wrath, but
where there is no law, there also is no violation.”
Romans 4:16 NASB
“For this reason {it is} by faith, in order that {it may be} in accordance with
grace, so that the promise will be guaranteed to all the descendants, not only
to those who are of the Law, but also to those who are of the faith of Abraham,
who is the father of us all.”
The most critical issue
facing conservative Christians today is understanding grace, understanding the
free grace offer of salvation. We have a major battle fighting today with “lordship
salvation” that is dominating the air waves and the printed word of Christian
literature. People are so afraid that if you commit some particular sin you
weren’t truly saved. We have to understand these issues, they are fundamental
to everything else in the spiritual life. Everything flows from this. We have
to have both feet firmly planted in grace orientation or we will never progress
in the spiritual life. This has been distorted time and time again in church history
and it is rearing its ugly head again, and we must make these things absolutely
clear.
James 2:14 NASB “What use is it, my brethren, if
someone says he has faith but he has no works? Can that faith save him?” The first
question we have to ask ourselves is what kind of salvation are we talking
about in this passage? We tend to use the word “saved” in only one sense, and
that is at the cross. “Are you saved, brother?” And what we mean by that is,
are you going to spend eternity in heaven or in hell? But the Bible uses the
word “saved” (the Greek word sozo
[swzw]) in three different senses. We can be saved [phase
one] the penalty of sin, which means that our eternal destiny is in heaven and
not in hell. Phase two salvation is salvation from the power of sin, and that
is sanctification. Under the filling of the Holy Spirit and the application of
Bible doctrine we can advance spiritually by putting to death the deeds of the
flesh—Romans 6. That means that if we have positive volition then instead of
sinning when we go through tests and taking the easy way out through temptation
and yielding to the lusts of the flesh we are going to apply Bible doctrine and
advance. So we are free from the power of sin as we advance spiritually. Then
phase three salvation is that we are saved from the presence of sin because we
are glorified, absent from the body and face to face with the Lord in a
resurrection body. There is no sin nature so we are saved and in the presence
of the Lord. So “saved” is used in one of three tenses and we have to always
address the passage and ask what salvation is this?
When James asks, “What use
is it, my brethren” he emphasising the point that they were all saved; they
were brethren, brothers in Christ. This is a term that he uses again and again
throughout James, emphasising that he is talking to believers. So he is not
talking about phase one salvation, he is talking about phase two salvation and
asks: What benefit is the phase one salvation to you in phase two? Is it a
benefit or is it useless? That is what he means by a dead faith—is it useless? He
is going to illustrate what means by useful faith and a dead faith with two
people from the Old Testament, one of which is Abraham.
James 2:21 NASB “Was not Abraham
our father justified by works when he offered up Isaac his son on the altar?” Before Genesis 12 Abraham is in Ur of the Chaldees. In Genesis 12 he is called out of Ur of the Chaldees and is
given the threefold promise of land, seed and blessing. In Genesis 15 the
promise of the seed is given in a fuller way and Abraham trusts God and it is
counted to him as righteousness—it is quoted there but it is a reminder that
way back before Genesis 12 Abraham had been saved, phase one salvation. So
Genesis 15:6 is a reference back to his prior salvation but it is not until we
get to Genesis chapter 22 that Abraham offers up Isaac. This is a return to the
basic issue in James which is how do you handle trials and tests of your faith?
Because this is the major test of Abraham’s faith. It
is the phase one faith that James is talking about and how is that vital now to
spiritual growth? James says you have faith; Abraham had faith when he was
justified by God before he left Ur of the Chaldees. Now
through one instance after another he is maturing as a believer until he
reaches this ultimate test in Genesis 22 to advance him to spiritual adulthood.
The is whether he is going to trust God and offer
Isaac as a sacrifice, the seed that was promised, or not. Of course, God stayed
his hand before he killed Isaac and God provided a substitute in the ram that
was caught—a picture of Christ as our substitute. So when James says, “Was not
Abraham our father justified by works? He is not talking about phase one
justification before God but is talking about the development of that
justification faith in phase two as the basis for our spiritual life and
growth. It is a justification or a visible, outward
evidence before man of that inward faith that was there from the moment of
faith alone in Christ alone.
James 2:22 NASB
“You see that faith was working with his works, and as a result of the works,
faith was perfected [teleiow,
brought to completion/maturity]; [23] and the Scripture was fulfilled which
says, ‘AND ABRAHAM BELIEVED GOD, AND IT
WAS RECKONED TO HIM AS RIGHTEOUSNESS,’
and he was called the friend of God.” The begetting faith that got him saved,
phase one salvation/imputed righteousness, as he advanced he matured by one
test after another (James 1:2-4) until it is brought to completion by the
ultimate test.
Romans 4:17 NASB “(as it is written, ‘A FATHER OF MANY NATIONS HAVE I MADE YOU’) in the presence of Him whom he believed, {even} God,
who gives life to the dead [Abraham’s sexual death here] and calls into being
that which does not exist. [18] In hope against hope he believed,
so that he might become a father of many nations according to that which had
been spoken, ‘SO SHALL YOUR DESCENDANTS
BE.’” The point of “hope against hope” is
here, there, here, there—he is advancing from one situation to another where he
has the opportunity to use faith and trust God and to grow incrementally as he
advances through the use of the faith-rest drill, mixing the promises of God
with faith. His confidence is based upon the Word of God. [19] “Without
becoming weak in faith he contemplated his own body, now as good as dead since
he was about a hundred years old, and the deadness of Sarah’s womb;
[20] yet, with respect to the promise of God, he did not waver in unbelief but
grew strong in faith, giving glory to God, [21] and being fully
assured that what God had promised, He was able also to perform.”
James says his faith is
matured in the incident in Genesis 22 with the sacrifice of Isaac, but Paul in
Romans chapter 4 is looking at the events around Genesis 15 and saying that it
is growth by means of faith. It culminates, is brought to completion, James
says, in Genesis 22, but we sees his advance referred to by Paul in Romans 4.
22 NASB “Therefore
IT WAS ALSO CREDITED [imputed] TO HIM
AS RIGHTEOUSNESS.” Here is our third reference to Genesis 15:6. It
is that righteous standing at justification, on the basis of our positional righteousness
in Christ that comes by faith alone that gives us the impetus to go forward in
the spiritual life. It is not works, it is all on the
basis of faith. That is what Paul is saying right here. What is it that gives
the believer the basis to advance in the spiritual life? Paul says it in verse
22; James says it; and Paul says in Romans 4:23, 24 NASB “Now not
for his sake only was it written that it was credited to him, but
for our sake also, to whom it will be credited, as those who believe in Him who
raised Jesus our Lord from the dead.” So the whole point in all of this is that
it is faith alone; it always has been faith alone; it always will be faith
alone. And it is the faith alone at salvation that gives us that standing
before God because of our positional righteousness, and it is that which is the
basis to use that faith as a living faith, to continue to see its role by
mixing faith with the promises of God, using the faith-rest drill, learning and
applying doctrine, and then we pass the tests as Abraham did, and we advance to
spiritual maturity. That is how all of this is brought together and we see it
through this one verse, Genesis 15:6, and how it is used in these three
important passages of Romans 4, Galatians 3 and James 2.