Examples of How God Justifies
Romans 4:1-4
We are in Romans
4, which is one of the great chapters in the Scripture dealing with
justification. We have been on this
trajectory since Romans 3. Once we got
into verse 21, we got into the centerpiece of Paul’s discussion of
justification. The question is how can a
human being be just before the Supreme Court of Heaven? Standing before the court of God’s justice,
how can we ever claim that we are righteous?
Not righteous in a sense that is the result of comparing our behavior,
our actions, our ethics with other people that we know. We know that in many cases when human beings
compare with other human beings, we can always find enough people to make us
look good. Unless you are way down on
the totem pole somewhere, there are always a lot of people you can figure out
are beneath you.
But the standard
is not a relative standard. It is an
absolute standard related to the character of God. Paul has gone through in a meticulous and
logical manner in chapters one, two and three showing that no human being, no
matter how good they are, no matter how much they observe ritual can ever
measure up to the standard that God sets.
This is one of the hardest things to communicate to a lot of people for
a couple of reasons. One is because the
orientation of the human soul—that we know from Scripture—is arrogance. We believe in our own self-sufficiency – that
somehow we can do it. So there is from
the old sin nature this misplaced self confidence that we can somehow do
enough, follow enough standards or rituals to merit God’s favor.
This shows up in
almost all religions, except for biblical Christianity. Biblical Christianity stands over against
every other world religion in that the emphasis is on the fact that man cannot
do it on his own, that only God can do it for us. It is in these chapters in Romans that Paul
meticulously and logically lays out all of these steps.
As we came to the
end of Romans 3, I just want to summarize the last part of what Paul says
there. In verses 27-28, Paul, as he
builds to his conclusion, says, “Where is boasting then?” It is obvious from what he has said, it is
left out. There is nothing that we can
point to in our own lives as having brought
righteousness to us. “It is excluded by
what law? Of works?
No, but by the law of faith.” I pointed out when we hit this verse last
time that it is an important observation here to see that there is a contrast
made between a law of works and a law of faith.
Normally, we contrast works with grace, but here the contrast is between
works and faith.
The issue in
justification, which is how we are declared righteous before God, is are we justified by works or are we justified by
faith? When we say justified by faith,
we don’t just mean having faith.
Everybody has faith; everybody has faith in something. It is the object of faith that is
important. That is what makes the
difference between a person who is going to heaven, based on the New Testament,
and someone who is not. If you put the
focus of your faith on the works of Jesus Christ, as opposed to our works, then
we get into heaven on the basis of Him, not on the basis of what we do.
The contrast here
is between works and faith, defined as the law of faith and the law of
works. Verse 28 “We conclude that a man
is justified by faith apart from the deeds of the law.” The focus here is on the works of the Law,
which does not just mean the ritual of the Mosaic Law but describes the
entirety of the 613 commandments in the Law (both the civil commandments and
the spiritual or ritual commandments).
The point is that
not one person can fulfill all of those commandments and keep them the entirety
of their life. As the Apostle Paul came
to realize in his testimony, when he came to the 10th and last of
the Ten Commandments “Thou shall not covet,” this related to a mental attitude
sin. He knew he was guilty. He knew he coveted being righteous; he
coveted being more successful and exceeding all of his peers in pursuit of
righteousness. He knew that he could not
overcome that. That was what convicted
him and made him realize he could never live up to the Law. No one could live up to the Law. The point of the Law was not to show how to
get righteousness, but that it is impossible for man to be perfectly righteous;
therefore, God has to supply the answer.
These two verses 27-28 state the principle that righteousness is through
faith, not through the works of the Law.
In verses 29-30,
we see that justification by faith is a principle that applies to all
people. God does not have one standard
of salvation for the Jews based on the Law and following its rituals, based on
circumcision and another standard for Gentiles.
Paul has demonstrated that even though the Jewish people were blessed by
having the Scriptures, the promises, the covenants, which put them in a
position of temporal blessing (blessing on this earth); it did not get them any
closer to God in terms of eternal life.
None of these benefits, these blessing that they had solved the basic
problem that man has which is spiritual death.
Thus, the principle is that justification applies equally to Jews and
Gentiles.
In his conclusion in
verse 31, he says, “Do we then make void the law through faith?” The question he is anticipating is that if it
is based on faith, then that would lead to antinomianism or that we do not need
the Law. We can just live whatever way
we wish because if the Law does not get us into heaven and we are saved by
grace through faith, then what does it matter how we behave?
This is one of the
great objections that is passed down from generation
to generation as an assault against Christianity. This is what happened in the mid-17th
century, following the initial understanding of salvation and justification by
faith alone by Martin Luther and John Calvin.
Martin Luther came to an understanding of justification by faith alone.
On
His number two man
that he influenced was Philipp Melanchthon, who had one of those rare,
brilliant, theological minds.
Melanchthon, somewhere between 1517-1518, was
the one who very clearly brought Luther to a true grace understanding of
justification. It did not matter what a
person did before or after salvation.
Justification was dependent on faith in Jesus Christ alone, period. He understood that separation between
justification and experiential righteousness, which is part of Christian growth
that comes after salvation if a person is studying the Word, applying the Word,
and walking by means of God the Holy Spirit.
John Calvin, who
does not come to his own understanding of justification by faith alone until
the 1520s, in 1536 wrote the first edition of his Institutes of the Christian
Religion, which was dedicated to King Francis of
This is a question
that Paul will address when he comes to the beginning of Romans 6:1 where he asks
the rhetorical question “What shall we say then? Shall we continue in sin that grace may
abound?” He says, “Certainly not!” But the first point that we have to
understand is this issue related to justification and that it is by faith
alone. He raises this question here in
Romans 3:31 “Do we then make void the law through faith?” In other words, if all we have to do is
believe God, not do anything or to obey Him, then it just invalidates the Law
altogether. He says, “May it never be! (me genoito /mh genoito, which is a very strong negation),
sometimes translated “Certainly not!” He
says, “On the contrary, we establish the law.”
He is saying the Law has a role.
It is not for justification, but he will show that it is to lead a
person to the need to depend upon God.
The law of faith actually fulfills the mandate of the Law of Moses
through imputation.
What he is saying
is that the law of faith is what establishes the Mosaic Law.
When we believe in
the promise of God of salvation in the Old Testament or now we believe in
Jesus, then at that instant God imputes to us or credits to us the perfect
righteousness of Jesus Christ. What the
Mosaic Law is pointing to is the fact that no one can have a relationship with God, no one can get into heaven, unless they possess that
perfect righteousness of God. The law of
faith is the only way to have the perfect righteousness of God, and, therefore,
the law of faith establishes the Law because it fulfills what the Law could not
fulfill which is the bringing of righteousness.
The background to
all of this is understanding the basics of the essence
of God as it relates to God’s righteousness.
The attributes of God are His sovereignty, righteousness, justice, love,
eternal life, omniscience, omnipresence, omnipotence, veracity (absolute
truth), and immutability (does not change, the same yesterday, today and
forever). Scripture emphasizes and often
brings together four of these attributes.
His righteousness and His justice – these words in English are translations
of the same word in Hebrew and the same word in Greek. In Hebrew it is tsedeq, and in Greek it is dikaios [dikaioj]
. dikaios can
refer to either righteousness or can refer to justice. It is also connected with love.
What we often hear
from people is an objection that has been uttered probably since the fall of
Lucifer. “How can a loving God condemn
His creatures?” Because
in the mind of the creature, love and condemnation are irreconcilable. What I was pointing out last time is that a
love that is not righteous and a righteousness that is not
loving cannot exist in an eternal sense.
You cannot have real love without righteousness, and you cannot have
real righteousness without genuine love.
These always go together and are inherently compatible. A love that is not based on righteousness and
those absolutes is a shallow, superficial love that does not stand the test of
time. The fourth attribute that is connected is the attribute of God’s veracity
or His truth. So those
four together make up the integrity of God.
They are connected
together in verses such as Psalm 89:14.
Psalm 89 is a meditation on God’s covenant with David. There is also a messianic aspect to this
psalm, anticipating the coming of the greater Son of David, who is the Messiah,
the Lord Jesus Christ. When His kingdom
is established, it will exhibit these attributes. Psalm 89:14 states, “Righteousness and
justice are the foundation of Your throne
(anticipating the messianic throne); mercy and truth go before Your face.” Mercy and truth are the expressions towards
creatures of God’s core character of righteousness and justice.
Sedeqa is the word that is translated for both righteousness
and justice. When the word has a sense
that it is describing an absolute standard of God’s character, then it has the
idea of righteousness. “
Another verse that
is similar mentioning righteousness and justice together is Psalm 97:2,
speaking again of the throne of God, the position from which He brings
judgment. “Clouds and darkness surround
Him; righteousness and justice are the foundation of His throne.” So again and again through Scripture, we need
to ask a question “Why do we continue to have this emphasis from the Old Testament
all the way through the New Testament on the righteousness of God?”
The mentality that
approaches Scripture from a critical or skeptical viewpoint wants to draw a
dichotomy between this God of the Old Testament – that evil, wicked Jehovah who
always wants to condemn people - and the loving, kind, paternal God of the New
Testament. What we find is that they go
together; there is not a conflict or contradiction between the two. Righteousness and justice are expressed
through the love of God. The Old
Testament often emphasizes the righteousness and justice of God because it is
communicating that there is a standard that God has in His dealings with
mankind, and man fails to meet that standard.
Psalm 33:5 says,
“He loves righteousness and justice …” He can only love righteousness and
justice. God as a righteous God has no
compatibility, no affinity for, no affection for that
which is unrighteous. Something has to
change. Since the unrighteous creature
cannot change himself, it seems like the only solution is for God to be the one
to provide the solution.
We have to
remember these three descriptions of righteousness, justice and love. Righteousness is the standard of God’s own
character. He is righteous. It doesn’t mean that He meets an external
standard. We are not talking about some
sort of Platonic idealism where there is some free-floating standard of
perfection out there, and God is a creature who meets it. In Greek thought, there was something called
a “chain of being.” This would start
with the lowest amoeba, and you would go up the “chain of being” to God. It is all part of the same chain. The only difference between man, who is
pretty far up the chain behind angels, and God is a degree of difference. There is not a qualitative difference.
In Scripture, God
is not in this “chain of being.” He is
the Creator and completely set apart and distinct from His creation. So God’s character defines righteousness. What a lot of people say is “That does not
sound like that is really fair.” They
have created an autonomous concept of fairness - this ideal. Then they want God to meet their standard of
what they think fairness is. The
question we should ask is, “How does a creature know enough facts to be able to
establish an equitable standard of fairness?”
Since God is omniscient and knows all the facts, all the hidden
motivations, all the complexity of motivations that creatures have; only God
can truly judge because He is the only one who knows all the facts and the only
one is inherently righteous.
Righteousness is
that standard of His own character.
Justice is the application of that standard to His creatures. Love then is an expression of His
righteousness and justice toward His creatures, and it is not based on their
merit. It is based on His own
character. John
Some
new principles. 1) What the righteousness of God demands, the
justice of God then executes through the love of God and expressed through His
grace. As I pointed out last time,
everything that God does is part of His love.
Thinking that through is crucial for being a parent or being in any kind
of relationship. We will focus on the
parental aspect. Ever since Benjamin
Spock came along with his human viewpoint advice on how to raise children back
in the early 1950s, it gave guidelines to a whole generation of parents on how
to destroy the character of your children.
It destroyed the whole concept of parental training, which includes discipline:
negative punishment as well as positive motivation. So love has to punish as well as to
bless. That is what instills a sense of
responsibility in a child, so that they can learn that there are things that they
have to discipline themselves not to do because there are negative consequences
in their own life and in the lives of others.
It is not all about them; it is about others.
This is part of
the reason that in Christianity there is also an emphasis on service within the
body of Christ because it is not all about us.
Over the years, I have heard a lot of different Christians and churches
talk about their spiritual life in a very narcissistic manner. “It is all about me. I just want to go to church where I can learn
so I can be a better Christian.” In a
sense that is true, but part of the Christian life is to learn that it is not
about you and your spiritual life – that is a means to an end. The end is serving within the body of Christ.
As Paul describes
using the metaphor of the body in 1 Corinthians 12, “We are members of one
another.” That is a concept that really
rubs against American self-sufficiency and individualism, which tends to
atomize the Christian body into every individual part, and we are all pursuing
the same thing together rather than emphasizing the mutuality that is part of
that Christian ministry. Part of the
reason we have so many passages that talk about admonishing one another,
praying for one another, loving one another, teaching one another, encouraging
one another is that this is part of the body of Christ.
Principle 2) What the righteousness of God approves, the justice of God
will provide for through the grace of God, namely the fullness of blessing of
God as an expression of love to the one who believes. Paul says in Ephesians 1:3, “(God) has blessed
us with every spiritual blessing…” It is
a free gift; it is not something we have to earn. We do not have to go through ten different
stages of growth each time we
get a little something else.
This happens in especially esoteric religions, the mystery religions,
Mormonism. There are other modern
expressions you go through – sort of an initiate phase and then you swear an
oath you will not divulge whatever it is you are going to learn at the next
stage. If you are deemed worthy and not
expressing skepticism and doubt, then you swear another oath and go to the next
stage. You get closer and closer until
you get to the secret truth. Then you
are in the inner circle. That goes back
to Gnosticism during the time of the early church and also manifests itself in
all kinds of New Age religions or mind cults. Here God gives us everything at
the beginning.
Principle 3) What the righteousness of God condemns, the justice of God
judges but always in the love of God, so that the divine solution is provided
through the grace of God. It is never
apart from love. Love and justice are
not incompatible, but in the biblical teaching, they must always go together. God can only love what is consistent with His
righteousness. When love, in a more
intimate sense, is not consistent with His righteousness, then in love He also
has to reject. That is part of love.
That is a tough
concept for people to get. This is the
one reason you have two different words for love in Scripture. You have “God loved the world that He gave
His only begotten Son.” What did He do
in love? He judged the second Person of
the Trinity for our sins. You cannot
separate judgment from love. The word
that is used there in John 3:16 is the Greek word agape [a)gaph] . There is another Greek word that is used in
the New Testament for love – the verb is phileo [filew] and the noun is philos [filoj]. It
has to do with a more intimate affection. When the verb phileo [filew] is used, the object is always
Christians. God never has a phileo type
love (which is more intimate) for unbelievers; He only has agape
love. Love is always involved in
whatever God is doing. I am trying to
challenge your understanding of love, so it is a little more biblical.
Judgment and
blessing are both expressions of God’s integrity – the totality of His
integrity: justice, righteousness, love and truth.
Paul moves us to
the next level in his development and argument for justification. He is going to bring in two illustrations
from the Old Testament: one related to Abraham, the other related to
David. The question here that he is
answering is from a Jewish objection, “How then can you demonstrate that
justification is by faith? Where do you
get this idea? Is this something that
Paul dreamed up?” No, it is not. Paul is going to go to an episode in the life
of Abraham and an episode in the life of David in order to show from the Old
Testament that justification by faith alone has always been the principle in
God’s dealing with mankind. In the Old
Testament and the New Testament, saints are justified by faith alone.
He says in Romans
4:1 “What then shall we say that Abraham our father has found according to the
flesh?” What he means by “according to
the flesh” is simply “in his material existence.” When he was on the earth, how was he saved,
how was he justified? Paul approaches
this by giving us the alternatives:
There are only two options: either he is justified by works before God,
or he is not. One or
the other.
In Romans 4:2, he
states the one alternative “For if Abraham was justified (or declared
righteous) by works, he has something to boast about, but not before God.” The if clause here in the Greek is a first class
condition, which means that Paul is assuming the truth of this first phrase “If
Abraham was justified by works.” This
would be more of a debater’s use of a first class condition: “For the sake of argument, we are going to
assume that Abraham was justified by works.”
That is all he is saying. People
get confused by the first class condition thinking that it means “if and it is
true.” It really is “if and it is
assumed to be true.” It may or may not
be true. In some cases, it is true, and
in other cases like this, it is an assumption of truth for the basis of the argument. He is saying, “We will assume it is true that
Abraham was declared righteous on the basis of works.”
Then the
conclusion, “He does have something to boast about.” He was good enough, but you cannot boast
before God. What we just demonstrated earlier
is that boasting is excluded
- Romans
The word that is
used here that is translated justify is the Greek verb dikaioo [dikaiow], which means to pronounce someone righteous or
just. It is not making them just. A couple of weeks ago we studied this. I brought a cup up here and poured water into
the cup as an illustration of the Roman Catholic view of justification, that
something is made righteous. They use
the term infused or imparted righteousness.
If that were true, it would mean that the sin nature is somehow changed
when you get saved, so that you are actually made moral: the deficit of the sin
nature is changed. Now you become a good
person. In Roman Catholic theology, that
happens incrementally every time you participate in a sacrament. Each time you get a little bit more of the
merit of Jesus Christ, called the Treasury of Merit, and it takes away a little
bit of the sin nature.
You have something
that really is comparable to that within lordship salvation. In strict high
Calvinism where they emphasize total inability, you often have the idea of
regeneration as not being that something positive is born or created within the
immaterial part of man or is added to the immaterial part of man (what we refer
to as the human spirit which is part of his new nature as a believer in
Christ), but that regeneration really changes and minimizes the sinfulness of
the sin nature.
I read an
interesting article 12 or 13 years ago.
It was referred to several times by different speakers at the Chafer
Bible Conference in March 2011. It dealt
with understanding what Lewis Sperry Chafer was saying on the spiritual life
and the distinction between the spiritual life, spiritual growth, spiritual
death, justification and how these things all go together. A classmate of mine from when I was in the
doctoral program at Dallas Seminary (I think he is now teaching at the Jordan
Evangelical Theological Seminary) wrote an article dealing with this debate
that went on between Lewis Sperry Chafer and Benjamin Breckenridge
Warfield. Warfield was the dean of
theologians in the Presbyterian community in the early 20th
century. He taught at
Randy Gleason
wrote this article and said something in his conclusion that always struck
me. He said, “The problem that Chafer
had was that he had a low view of regeneration.
He didn’t understand that regeneration minimizes and reduces the
sinfulness of the sin nature.” It was
like light bulbs went off in my head.
Nobody ever really came out and said that before. In reformed theology, which is Calvinistic
theology, their view of regeneration is not the positive birth of something
new, the new nature given to a believer in Jesus Christ, but it is the minimalization.of the sin nature. This is why in pure lordship theology, if you
are really a believer, you will not commit certain sins because your sin nature
is not as bad as it was before you were saved.
Chafer believed that your sin nature after you are saved is just as bad
and evil as it was before you were saved.
You are not made righteous; you are declared righteous. This is why we call it forensic
justification.
In the 17th
century in
The point I am making
is that these kinds of theological ideas and distinctions to a 21st
century Christian seem like hairsplitting and irrelevant. “Let’s just go out and get people saved and
do something good for the kingdom.” That
just negates the witness and the martyrdom of thousands of Christians over
several centuries as they were dying for the truth. And now we do not care about the truth. We do not want to think so precisely about
understanding basic concepts like justification - what that means and what that
does not mean.
The idea of
justification is not that someone is made righteous, but they are declared
righteous by God from the Supreme Court of Heaven. The problem is how is a person going to do
enough to be declared righteous by God? Especially
when you have Old Testament passages like Isaiah 64:6 “…all our righteousnesses are like filthy rags.” Same Hebrew word tzedakah – all our righteous
deeds, not all of our unrighteous deeds, failures, sins. In other words, the best we can do is never
going to be good enough because the best we can do is still a filthy, soiled
garment that does not measure up.
The next key word
is in Romans 4:3. Paul says “For what
does the Scripture say?” We are going to
go back to our illustration in the Old Testament – Genesis 15:6 “And he
(Abraham) believed in the Lord, and He accounted it to him for
righteousness.” This is the first clear
statement of this idea in the Old Testament.
But it is clear from Scripture that Noah had to be declared righteous; Adam
had to be declared righteous. They were
all sinners. Just because you do not
have a clear statement of imputation of righteousness until Abraham does not
mean that Abraham is the first true believer.
I have read some comments to that effect.
This is the first
time in the revelation of Scripture that God begins to give us detailed
analysis of some of these things. The
word covenant is not used in Genesis until chapter 9. That does not mean that what is expressed in
Genesis 1-3 is not a covenant, just because it is not called a covenant. It has all the elements of a covenant, so it
is a covenant. Isaiah refers to it as a
covenant. Today we have theologians that
say if the word imputation or righteousness or belief is not there until
Genesis 12, then you never had it before. I think that is begging the question.
So Scripture says,
“And he (Abraham) believed in the Lord, and He accounted it to him for
righteousness.” This is the Greek word logizomai [logizomai], based on the noun logos [logoj]for word or logic. This word comes over into English in various
forms. In the study of something –
biology, zoology – that “log” comes from the Greek
word logos
and the verb logizomai. It means to think about something. It is an accounting term to credit something
to someone’s account, which is different than putting something into someone’s
account. I have used the illustration of
co-signing on a loan.
The third key word
here is righteousness – “…and He accounted it to him for righteousness.” That is dikaios in the Greek and tzedakah in the Hebrew. I went through several weeks ago when we
first got into this study that the basic definition of imputation is an
accounting term. It is a mathematical
concept where something is credited to someone’s account. It does not mean that necessarily something
is put into that account. If I do not
have the financial capability to buy a house, someone else can co-sign on it. Their money does not have to go into my
account, but the bank will look at their credit as opposed to my credit and
look in their account as opposed to my account.
On the basis of what they have in their account, then I can be approved
for the loan. In essence what is
happening is that they are being approved for the loan.
The Greek word is logizomai and
the Hebrew word is hashab,
which has fundamentally the same meaning: to think, to plan, to make a
judgment, to count, compute, calculate.
All these are words related to thinking and to reasoning something out. In English the word impute
has the same idea. The Oxford English
Dictionary, second meaning, states, “Theology: ascribe (righteousness, guilt,
etc.) to someone by virtue of a similar quality in someone else.” The word logizomai is sometimes translated
reckon. In English this is a little bit
of an archaic term but has the same idea to calculate, to be of the opinion, to
regard something in a specified way. In
Old English it was an accounting term meaning to give an account for items
received. It had that same idea – to
credit something or to impute something to someone. The idea to credit something means to ascribe
something (an achievement or good quality) to someone else.
Imputation is then
the act of the justice of God, whereby either condemnation or blessing is
assigned, credited or attributed to a human being. It is a judicial declaration. We are flooded with these forensic shows
today. Thirty years ago you had
But the
time-honored word for talking about the Protestant view of justification by
faith alone is that it is forensic justification. This means that God looks at you, the
defendant, and because the defendant is covered by the righteousness of Christ,
God, the judge, declares you not guilty.
It does not make you not guilty; it does not
change you. But you are declared not
guilty because Christ paid the penalty.
As I pointed out a
few weeks ago, Lewis Sperry Chafer divided imputations into two categories:
real and judicial. In the middle of that
quote on the screen, he said, “That which is real is the reckoning to one of that
which is antecedently his …”
That is a little awkward for most people to get their
understanding around. It basically means
that there is a compatibility between what is imputed
and the person receiving the imputation.
Later he will say “man’s unrighteousness assigned to Christ who is
righteous” – that cannot be a real imputation because there is no compatibility
between the two. That would have to be a
judicial imputation. In a real
imputation, there is a compatibility between the two,
such as the imputation of eternal life to the regenerate believer. There is something there that is compatible
between the two.
Chafer’s quote
“That which is real is the reckoning to one of what which is antecedently his,
while judicial imputation is the reckoning to one of that which is not
antecedently his.” When we read in
Scripture (2 Corinthians
We have four real
imputations. 1) Adam’s original sin is imputed to our sin
nature. (Romans 5:12-21) There is a compatibility between the two. 2)
Eternal life is imputed to the human spirit. (1 John 5:11-12) 3) Blessings in time
are imputed to the righteousness of God in us. (Ephesians 1:3; 1 Corinthians
2:9) 4) Blessings
in eternity are imputed to the resurrected believer because he has the
righteousness of God. (2 Corinthians 5:10)
Judicial
imputations, which is
really what we are focused on in Romans 4, have to do with the imputation of
our personal sins to Christ on the Cross, so He is judicially judged. He is declared by the justice of God to be a
sinner and to bear the penalty of our sin, but He does not become a
sinner. Understanding that is essential
to understanding what happens to us.
Jesus never becomes a sinner – that would impact his deity and rip the
fabric of the universe. He is declared a
sinner and bears the penalty for our sins.
When the next
aspect occurs that His perfect righteousness is given to the believer, then we
understand that we are not made perfect either.
We are still a sinner; we are just judicially declared to be righteous.
Turn with me to
Genesis 15:6. This is such a crucial
issue. Every time I have anybody who
goes to seminary or takes any kind of Bible college courses, they always come
back to this. They will hear a couple of
different views. Genesis 15 is the
fourth chapter dealing with God’s relationship to Abraham. He calls Abram in Genesis 12 and says in
verses 1-3, “Get out of your country, from your family and from your father’s
house, to a land that I will show you. I
will make you a great nation; I will bless you and make your name great; and
you shall be a blessing. I will bless
those who bless you, and I will curse him who curses you; and in you all the
families of the earth shall be blessed.”
This is a summary
of the Abrahamic Covenant. At this point is Abraham saved? Yes, he is.
When you get to Genesis 15:1, God tells Abraham “Do not be afraid,
Abram. I am your shield, your
exceedingly great reward.” God says He
will give him a son that will come through him.
After He says those promises in the first five verses, then verse six
says “And he believed in the Lord, and He accounted it to him for
righteousness.” It sounds like this is
when he believes in the Lord, but it is not.
This is really a parenthetical verse reminding the reader that Abraham
had already believed in the Lord. He is
not believing in Him at this point and getting righteousness. It is referring to something that happened
before Genesis 12.
Every time I go to
this, I get the opportunity to go through and read a lot more material than I have
studied in the past. I was impressed
this time with the fact that a large number of commentaries make it clear that
what I just said is the correct view based on the grammar of the passage.