When was Abraham justified? This might seem like a rather elementary question with an obvious answer: Abraham was justified when he believed the Lord and the Lord credited it to him as righteousness, which is recorded in Genesis 15:6.
Abram believed the Lord, and he credited it to him as righteousness.
Genesis 15:6
Certainly Paul’s use of this text in defense of justification by faith apart from works in Romans 4:3 and Galatians 3:6 confirms that Genesis 15:6 was the precise point of Abraham’s justification, doesn’t it?
What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
Romans 4:3
So also Abraham “believed God, and it was credited to him as righteousness.”
Galatians 3:6
This is probably what most people assume. It’s what I thought—prior to giving it some careful consideration.
I’m now convinced that Abraham was already justified prior to the events recorded at the beginning of Genesis 15. In this post I’d like to give some arguments in favor of this position, and in the next post I will answer objections and respond to potential problems.
As I see it, the main issue hinges on one central point:
Abraham had genuine faith in God and his promises prior to Genesis 15.
Table of Contents
- 5 Arguments That Abraham Was Already Justified
- Sources Supporting the Genesis 12 View
- Sources Supporting the Genesis 15 View
5 Arguments That Abraham Was Already Justified
My central argument is quite simple:
- Major Premise: God justifies people when they respond in faith to him and his promise.
- Minor Premise: Abraham responded in faith to God and his promise prior to Genesis 15.
- Conclusion: God justified Abraham prior to Genesis 15.
I’m assuming the truth of the major premise. What follows are five arguments for the minor premise, for the presence of Abraham’s genuine faith prior to Genesis 15.
1. The Form of the Hebrew Verb
The Hebrew construction strongly suggests that this was not the first time Abraham believed; rather, faith was Abraham’s characteristic response to God. The verb אמן (“to believe”) is a waw perfect (וְהֶאֱמִ֖ן) rather than a waw consecutive imperfect (ואמן). The waw consecutive imperfect is the normal form for past action. The independent perfect carries basically the same force. Moses had two options available to him to convey the simple past, “he believed.” He chose neither. This is what we would expect if Genesis 15:6 recorded Abraham’s first act of genuine faith.
Abram believed [וְהֶאֱמִ֖ן] the Lord, and he credited it to him as righteousness.
Genesis 15:6
The independent imperfect and the waw perfect are often semantically equivalent and are used to convey modality, frequentativity, or futurity. The frequentative is the most likely meaning in this context. The idea would be something like, “And he kept on believing the Lord.” The grammatical evidence, then, suggests that this was not Abraham’s first act of faith, and consequently not the point of his justification. (See this document (Word | PDF) for supporting sources, esp. Carson, et al., NBC; Ross, BKC; Vickers, JBR; and Wenham, WBC.)
Paul may have this continuation of faith in mind in Romans 4:18–22. What’s unclear is whether he has in view a continuation from Genesis 12–18 or Genesis 15–18.
Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” 19 Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.”
Romans 4:18–22
2. Evidence from Abraham’s Life
While it is true that the first mention of the word for faith (the verb אמן) in the Bible is not until Genesis 15:6, the act of faith is clearly present prior to that. From the very beginning of the account of Abraham’s life in Genesis 12, Scripture records his devotion to the Lord and his response of faith to all that the Lord promised him and asked him to do. The continual pattern of Abraham’s life for the first ten years of its recorded history was radical obedience rooted in a deep trust in God.
The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. 2 “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” 4 So Abram went, as the Lord had told him; and Lot went with him. Abram was seventy-five years old when he set out from Harran. 5 He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Harran, and they set out for the land of Canaan, and they arrived there. 6 Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land. 7 The Lord appeared to Abram and said, “To your offspring I will give this land.” So he built an altar there to the Lord, who had appeared to him. 8 From there he went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and called on the name of the Lord.
Genesis 12:1–8
So Abram went up from Egypt to the Negev, with his wife and everything he had, and Lot went with him. 2 Abram had become very wealthy in livestock and in silver and gold. 3 From the Negev he went from place to place until he came to Bethel, to the place between Bethel and Ai where his tent had been earlier 4 and where he had first built an altar. There Abram called on the name of the Lord.
Genesis 13:1–4
The Lord said to Abram after Lot had parted from him, “Look around from where you are, to the north and south, to the east and west. 15 All the land that you see I will give to you and your offspring forever. 16 I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted. 17 Go, walk through the length and breadth of the land, for I am giving it to you.” 18 So Abram went to live near the great trees of Mamre at Hebron, where he pitched his tents. There he built an altar to the Lord.
Genesis 13:14–18
3. Confirmation in Hebrews 11:8
Removing all doubt, Hebrews 11:8 makes clear that Abraham’s faith in Genesis 12 was genuine faith:
By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.
Hebrews 11:8
The author of Hebrews, in setting forth examples of faith to be followed, intentionally begins the story of Abraham with Genesis 12, when he by faith obeyed the Lord, believing his promises to him to be reliable. Had Abraham still been an idolater (cf. Joshua 24:2) and his faith something less than genuine, surely the author of Hebrews would have cited Genesis 15 as the start of Abraham’s exemplary faith.
There’s no indication that any of the three instances of “by faith” in reference Abraham (vv. 8, 9, 17) is anything less than the kind of faith that pleases God and attends his blessing (cf. Heb. 11:6).
By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.
HEBREWS 11:8
By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise.
HEBREWS 11:9
By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son, 18 even though God had said to him, “It is through Isaac that your offspring will be reckoned.” 19 Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.
HEBREWS 11:17–19
The narrative reinforces that this was genuine faith and devotion through God’s blessing and protection in Egypt (Gen. 12:10–20), his physical prosperity (Gen. 13:2), the reaffirmation of the promise of the land to his countless offspring (Gen. 13:14–17), the military victory over Kedorlaomer and the kings allied with him (Gen. 14:1–20), and the blessing from God Most High through Melchizedek (Gen. 14:18–20).
The narrative makes clear that Abram is a man of faith and devotion to God who is experiencing God’s gracious protection and blessing.
4. The Gospel in Genesis 12
Paul quotes (with slight modification) Genesis 12:3 in Galatians 3:8 and says that Abraham had the good news preached to him, which—as I have sought to demonstrate above—he believed. This calls into question the notion that Abraham had substantially different revelatory content—which would have been insufficient for Abraham to have been justified—prior to Genesis 15. As early as Genesis 12:3, Abraham had the good news of the gospel—that God’s salvific blessing by faith would come to all nations through Abraham and his seed—proclaimed to him, and he responded in faith.
I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.
Genesis 12:3
Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.” 9 So those who rely on faith are blessed along with Abraham, the man of faith.
Galatians 3:8–9
5. Post-Conversion Reckoning as Righteousness
The language of God’s reckoning as righteousness is used as non-conversion language. Paul’s use of Genesis 15:6 in Romans 4:22, where he says, “This is why ‘it was credited to him as righteousness’ (διὸ [καὶ] ἐλογίσθη αὐτῷ εἰς δικαιοσύνην),” is connected to Abraham’s unwavering, growing faith from Genesis 15–18, most of which would have been post-justification for both the Genesis 12 and Genesis 15 views.
Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” 19 Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.”
Romans 4:18–22
Some argue on this basis that God reckoned Abraham’s subsequent faith as righteousness as well. This would mean that God’s reckoning righteousness need not be connected merely to conversion but to faith as often as it is exercised throughout the Christian life. This is essentially the point Calvin makes (see this document [Word | PDF]). We are always considered or reckoned righteous through faith—from start to finish.
Update: I explore this idea further in the follow-up post “Daily Justification?”
Argument Conclusion
If we conclude, then, that what Abraham had prior to Genesis 15 was genuine faith in God and his promises—which is where all the evidence points—it seems we must also conclude that Abraham was justified prior to Genesis 15. To resist this conclusion is to reject Scripture’s teaching that God justifies sinners at the moment genuine faith exists.
As Spurgeon pithily puts it,
Faith always justifies whenever it exists, and as soon as it is exercised.
C. H. Spurgeon
One may argue in response that such an interpretation is anachronistic and is guilty of reading NT theology back into the OT. I grant that the OT does not explicitly connect justification to the first act of faith. But I think the burden of proof lies with the one who would suggest that justification does not take place when genuine faith first exists, given the testimony of the NT. Furthermore, such a position would seem to make the precise time of justification arbitrary and unknowable.
Sources Supporting the Genesis 12 View
As confirmation to the above conclusion, it is nice to know that virtually all the commentators and theologians that I have come across who deal with the issue are in agreement that Abraham was justified by the time of the events recorded at the beginning of Genesis 12. Luther, Calvin, Brakel, and Spurgeon defend a Genesis 12 justification, as do O. Palmer Robertson and Brian Vickers. (See this document [Word | PDF].)
Here are a few selections:
Luther
Therefore if you should ask whether Abraham was righteous before this time, my answer is: He was righteous because he believed God. But here the Holy Spirit wanted to attest this expressly, since the promise deals with a spiritual Seed. He did so in order that you might conclude on the basis of a correct inference that those who accept this Seed, or those who believe in Christ, are righteous. (See this document [Word | PDF] for citation information and fuller context).
Calvin
Therefore, by a consideration of the time in which this was said to Abram, we certainly gather, that the righteousness of works is not to be substituted for the righteousness of faith, in any such way, that one should perfect what the other has begun; but that holy men are only justified by faith, as long as they live in the world. . . . But now [in Genesis 15] since after such great progress [since Genesis 12], he is still said to be justified by faith, it thence easily appears that the saints are justified freely even unto death. (See this document [Word | PDF] for citation information and fuller context).
Brakel
Since justification is the fruit of faith when first exercised, justification is also the fruit when faith is exercised by renewal. This we observe for example in Abraham. Abraham was already a believer and had long before been justified prior to the promise in Genesis 15 being given to him, namely, “So shall thy seed be” (vs. 5). It is nevertheless stated in verse 6, “And he believed in the LORD; and He counted it to him for righteousness.” . . . Abraham was already justified prior to this; nevertheless, when subsequently he believed again, he was again justified. (See this document [Word | PDF] for citation information and fuller context).
Spurgeon
I take it, beloved friends, that our text does not intend to teach us that Abram was not justified before this time. Faith always justifies whenever it exists, and as soon as it is exercised; its result follows immediately, and is not an aftergrowth needing months of delay. The moment a man truly trusts his God he is justified. Yet many are justified who do not know their happy condition; to whom as yet the blessing of justification has not been opened up in its excellency and abundance of privilege. (See this document [Word | PDF] for citation information and fuller context).
Robertson
The fact that this declaration concerning the faith and resulting righteousness of Abraham comes at this particular juncture does not imply that now for the first time he believes and his faith is reckoned to him for righteousness. To the contrary, he continues in a state of faith and its resulting righteousness. But the placing of this declaration of righteousness at this juncture of the patriarch’s life underscores the fact that nothing has been added to faith as the way to righteousness. (See this document [Word | PDF] for citation information and fuller context).
Vickers
When Paul chooses to include Abraham in Romans, he is not simply using a handy example that just happens to support his argument, nor does he merely use Genesis 15:6 as a proof text. While Genesis 15:6 is not, as we will see, the first time Abraham believed, and subsequently not the time of his, so to speak, conversion, it is a pivotal moment in the biblical narrative. (See this document [Word | PDF] for citation information and fuller context).
Sources Supporting the Genesis 15 View
The view that holds that Abraham was not saved until Genesis 15 finds virtually no support at all throughout church history (at least not that I have been able to find in hours of research in scores of commentaries and hundreds of journals) and puts one in the company of Origen and Walter Eichrodt. (See this document [Word | PDF].) I welcome other supporting sources.
Here are two selections:
Origen
Was Abraham justified just because he had the faith to believe that he would be given a son? Or was it also because of all the other things which he had believed previously? . . . Before this point, Abraham had believed in part but not perfectly. Now, however, all the parts of his earlier faith are gathered together to make a perfect whole, by which he is justified. (See this document [Word | PDF] for citation information and fuller context).
Eichrodt
To see in this impressive picture of the decision of faith, as it lays hold of the promise of God, and thus becomes assured of a new way into an unknown land, only adherence to and perseverance in an essential relationship of trust already existing is manifestly to underrate its importance. . . . Here a new understanding of God’s activity and of his own position is opened up to him. To speak in this context of nothing more than the reinforcement of an earlier faith of Abraham is clearly to mistake the significance of this element in the thematic structure of the historian’s work. Abraham makes his decision for affirming the new condition offered him in the promise, and for basing his whole future life on this foundation. (See this document [Word | PDF] for citation information and fuller context).
In the next post, I’ll try to deal with objections to this view and potential problems or questions that it may raise.
Sam says
I suspect that second temple sources would reinforce your view. Where Paul seems to differ from 2nd temple Judaism isn’t in the timing of justification, but in the source. Cf. Gen 26.4–6 odd inclusion Deuteronomic language to describe the life of Abraham, taken by 2nd Temple interpreters to apply to the whole Abraham narrative.
Pouestinpas says
Good post, but the problem you now must deal with is why Paul calls Abraham asebeia in Rom 4. Traditional Protestant readings take this as indicating Abraham was not “saved.” NPP advocates see it as an ironic term indicating Abraham’s gentile status.
Matthew Eby says
@Pouestinpas:
I realize this was posted well over two years ago, but I only just now came across it via Google.
I’m curious as to which NPP advocates specifically take ἀσεβῆ in Rom 4:5 as indicating gentile status (and where they do so). The only place I’ve seen it is nascently in Dunn’s Romans commentary and in Don Garlington’s _In Defense of the New Perspective on Paul_ (2005), pp. 174, 193 n. 17. There Garlington refers the reader to his earlier work _Obedience of Faith_, but the latter doesn’t reference Rom 4 in particular. Do you know of any other references?
Also (@Phil Gons), was there ever a “part 2” to this topic?
Blessings,
Matt
Mike Aubrey says
Phil, that was a interesting post. I would have assumed Genesis 15 initially from reading Romans, but you make a good case. I’m looking forward to your next section of this series.
(If the picture is Abraham…he wasn’t justified in growing that beard…)
Chad says
I look forward to your next post. What is your position on NPP?
Phil Gons says
Thanks for the comments, guys.
Sam, good observation. I haven’t really looked at Second Temple sources w.r.t. this question. That would make an interesting study. Let me know what you find out! :)
Pouestinpas, I’m not sure that the above view really poses any difficulties regarding God’s justifying the ἀσεβής. (1) Luther, Calvin, Spurgeon, Robertson, and Vickers all affirm the above view and the traditional view on justification of ἀσεβής. (2) Paul never suggests that Abraham was ἀσεβής in Genesis 12–14. (3) If Abraham was justified in Genesis 12 (or earlier), then he was justified when God called him out of idolatry and ἀσέβεια and he responded in faith. Quite to the contrary, it is the view that sees Abraham as being justified in Genesis 15 that seems to run into trouble with God’s justifying Abraham as ἀσεβής, for Abraham manifested godliness for the preceding ten years recorded in Genesis 12–14.
Chad, while I am sympathetic with some of the concerns of the NP, I think the central tenets as typically stated have devastating problems.
Phil
Duff Gordon says
Do you know how many non Christians live integrity filled lives without being “justified”? It is a non factor
Chapter 15 is the only one with forensic language offered to Abraham and I am shocked that heroes like Calvin and Luther fell for the earlier 12-14 .They should know that blessings are distinct from a judicial declaration by Abraham’s God in 15. Do you want all the blessings in the world or salvation declared by your God who will never fail you? It is not that far a connection with Christ being tempted to give up what he was by Satan for all the world as presented by the devils lies.. Perhaps God had Abraham wait fort the true jewel
excuse me it was a random thought.
I am not saying that pistis is unimportant, but it can be misplaced as James illustrates with the devil believing
also in God. Finally James tries to trick believers with his law being (nearly everything in life). He twists the chronological order of salvation in 15 in order to get “works”” highlighted as usual. James 2:21 “Was not our ancestor considered righteous{ NIV}for what he did when he offered his son Isaac on the altar? (NO!) Now I challenge anyone to find definitive evidence of James not having fabricated that fabrication. {Without the spilling of blood there is no forgiveness of sins Heb}
Finally James “You see that his faith and his actions were working together and his faith was made complete by what he did and the scripture was fulfilled that says, ‘Abraham believed God and it was censredited to him as righteousness, and he was called God’s friend. You see that a person is justified by what he does and not by faith alone'” So we see that James is hellbent picking the verse that God almost unilaterally decrees the real, never changing justification-it feels like Abraham is fishing while he listens under the stars . And so in God’s throw off man style “Abram believed the Lord and credited it to him as righteousness. So if the truth be told all the the slaughter places and blessing , bringing the knife all so close meant not a thing when it comes to eternity. James, name a work that contributed to 15? Bring it all on. TULIP and 5 solas are also for
Patriarchs. Name one patriarch that has been cut off. David should have been hanged,
I have with all my heart to express my reformed theology. The law types I wish you well, but I have shown that Abraham as in election is not picked because of good works,His works never had a dot in God’s eye. Jesus came to save sinners and of the Kirk I am Chief
Tom Reynolds says
Phil,
I am unclear as to why you are relying on study Bibles and dubious sources in making such an important point. I have also studied Galatians and by extension Genesis and cannot come to this conclusion. In the LXX the waw perfect is translated as an aorist: ἐπίστευσεν. This is not conclusive but merits attention.
Brueggemann in his Interpretation commentary notes the progressive sequence of 15:1-6:
(v. 1) Yahweh’s fundamental promise
(vv. 2–3) Abraham’s protest
(vv. 4–5) Yahweh’s response
(v. 6) Abraham’s acceptance (140).
I don’t think this can be ignored. You also need to reference Sarna in the JPS series and Hamilton in the NICOT (423). Cf. Matthews (NAC).
If you are concluding that Abram was righteous before the events of Gen 15 then I think you have to answer one question: would Abram have been righteous if the events of Gen 15 had not occurred or if he had responded negatively to God’s promise therein? This begs the question of what exactly “righteousness” is and how it is received. Paul’s point is that it is received not through works, an argument that cannot be based on Gen 12 because in that instance Abram’s obedience is demonstrated by his works response, not his belief. I agree that Abram was probably right before God in Gen 12 but that righteousness could not have been made his before he believes (in the face of doubt) in 15:6.
Thanks for provoking such good thoughts. :)
Tom
Cameron says
Tom,
would Abram have been righteous if the events of Gen 15 had not occurred or if he had responded negatively to God’s promise therein?
I would also point out that Abraham committed adultery in Gen 16, which is in between Gen 15 and 18, the very places that James 2 teaches that Abraham was righteous (by man’s view) and proved to still be so in Gen 18. Abraham committed adultery (a mortal sin to Catholics) in the midsts of these two points, and Gen 18 still proved his justification in Gen 15.
Phil Gons says
Tom,
Thanks for the comments.
1. I’m unclear as to why you are concluding that I am relying on study Bibles. My goal was to be exhaustive. A couple of study Bibles addressed the issue, so I included them. That hardly constitutes reliance. I was simply including every source I found that addressed the issue. My arguments are in no way derived from or dependent upon study Bibles.
2. I’m unclear what sources I cited that you would classify as dubious and why. Again, my inclusion of a source doesn’t constitute full agreement or reliance, nor does it demonstrate that the author’s arguments influenced my own. My purpose was to list all sources I found that address the issue.
3. I’m aware of the LXX translation. Vickers addresses your concern, which is based on a misunderstanding of the function of the aorist tense. See p. 18 of my sources document [Word | PDF] where Vickers says,
He says this in a footnote:
4. Nothing in Brueggemann’s argument seems to necessitate that Abraham did not have true faith and was not justified prior to Genesis 15:6. In fact, Brueggemann himself speaks of Abraham’s faith in his comments on chapters 12–14. You’re going to need to develop the argument here, because I’m missing how this poses a threat to the view I defended above.
5. If Abraham was already justified in Genesis 12, his subsequent hypothetical actions in Genesis 15 would not influence his antecedent righteousness. I ask you, What if Abraham had not believed God in Genesis 18 or 22, etc.? Would that unbelief invalidate his prior justification in Genesis 15? Questions of “what if” Abraham had not believed are not helpful. The reality is that Abraham characteristically (not perfectly) responded in faith from the beginning of the narrative in Genesis 12 until his death in Genesis 25, and I submit that he was justified at the inception of that faith.
6. To attribute Abraham’s actions in Genesis 12–14 to works rather than faith flies in the face of Hebrews 11:8. Abraham’s response in Genesis 15 was no more a response of faith than his responses of faith in 12–14.
7. I don’t understand this statement: “I agree that Abram was probably right before God in Gen 12 but that righteousness could not have been made his before he believes (in the face of doubt) in 15:6.” How could he be right before God, but it not be his? Whose was it? And in what sense can someone be righteous before God without that righteousness being his? Again, consider Hebrews 11:8 which demonstrates that Abraham was a man of faith in Genesis 12.
Thanks for your thoughts. Perhaps my second post will better answer some of your concerns.
Blessings,
Phil
Matt Olliffe says
Hi again Phil
I wrote a BD Honours thesis with that very title and came to the same conclusion. Here is my synopsis.
Synopsis
Recently, Catholic convert Robert Sungenis has contended that justification is not a one-time event but an ongoing process. His argument centres around the life, faith, and justification of Abraham (Gn 12:1-3; 15:6; 17:1-14; 22:15-19; Ro 4:1-25; Ga 3:6-9; He 11:8-19; Jas 2:21-23). On a synthesis of the biblical data (Gn 12:1-3, He 11:8-19, Ga 3:6-9), Sungenis contends Abraham’s justification antedated Genesis 15:6. Abraham possessed justifying faith at Gn 12:1-3, before Genesis 15:6. However, while Sungenis argues this is a disaster for the Protestant position, Luther and Calvin both anticipated Sungenis’ observation. In fact, the timing of Abraham’s justification afforded Calvin an argument against the later Tridentine position. As Trent limited gratuitous justification only to exclude pre-baptismal works, to accept that Gn 15:6; Ro 4:3 was not Abraham’s initial justification, then the Tridentine position has the difficulty that the reckoning of Abraham’s faith as righteousness, attested after he had walked in faith many years, is used by Paul to exclude by analogy not only pre-baptismal works from justification but also post-baptismal works. Indeed, Post-Tridentine theology has moved towards the Lutheran position in that it agrees that ‘whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it.’
Wilhelmus à Brakel (1635-1711), on the basis of his observations regarding Abraham’s justification, proposed ‘repeated justification’, or ‘daily justification’, as frequently as man exercises faith in Christ, even daily. However, for à Brakel, the presence of sin in the life of the believer renders him unsuitable for justification. In effect, he undermined the justification of the ungodly (Ro 4:5). His warnings to the unjustified believer about eternal torment show a deep inconsistency in his theology that is pastorally disasterous.
Both L Berkhof (1873-1957) and A A Hoekema (1913-1988) saw justification as a declarative and judicial act of God taking place once for all when a person accepts Christ by faith, and not a process. Unfortunately, Hoekema based his argument on the punctilliar force of the aorist. Further, their proposal locates my justification in my history, the moment I first believed, not in Christ’s history, whose I am and to whom I cling by faith. Pastorally, this leads to an unhealthy stress on conversion experience, and in its worse forms, leads to a (present) faith in (past) faith.
I propose that the language appropriate to describe the relationship between continuing faith and justification following its initial moment is that of a ‘continuing instrument’. Justification should be viewed as consisting in both an initial declarative act and a continuing status co-extending with continuing faith, that allows repeatable declarative acts based on that same continuous faith. It follows that justification by faith apart from works is a ‘process’, ‘a going forward’, While either a ‘declaration’ of faith righteousness or a ‘demonstration’ of faith righteousness by works may be repeated, the ‘continual progress’ or ‘status’ of justification remains unrepeated and uninterrupted.
BTW, a friend has let me know that the latest edition of the WTJ has an article on this, but I haven’t been able to get it yet.
In Christ
Matt Olliffe
Cameron says
The more I think of this interpretation, which is ironically anti-antithetical to most Protestant’s understanding of solafide – including mine, I see that in Rom 3 and 4 Paul is not emphasizing “when” justification takes place but “how”. The Jews believed it was by works of the law (which was really given to 1. condemn them for failing to uphold it perfectly, Deut 27:26, and 2. was to serve as a civil law or a code of conduct until Christ) and Paul says it’s by faith apart from works, period.
The argument is on “how” not “when”. Hence why Paul seems to like quoting Hab 2:4 (Rom 1:17 and Gal 3:11), “the righteous shall live by faith”, and Rom 14:23 says “anything that does not come from faith is sin”. Thus, we know for certain 1. works do not justify, faith does, 2. God gives this faith as an act of grace (Rom 4:5, 16, Eph 2:8), and 3. we are saved by works but only by Christ’s works as His righteousness is given to us (Rom 5:18-19).
Larry Kinsler says
Abraham was justified ONLY when he believed in the ” seed” ( Gen. 15), and that seed was Jesus Christ( Gal.3:16 ). Jesus said ” Abraham SAW my day, and was glad” (Jn. 8:56 ). Simply believing doesn’t bring justification, but believing IN A PERSON, that person being Jesus Christ.
To be declared righteous by God ( justified ), we have to be Sinless, and to be sinless happens only one way, and it is not by my own obedience, but by the ” obedience of ONE ( Ro.5:19). When I express my faith in Jesus, then and only then will I receive a perfect righteousness that comes from God and then I can RIGHTLY be justified by God because I possess the same righteousness that His Son Jesus possesses.
Phil Gons says
Consider, though, that Paul says in Galatians 3:8 that Abraham had the gospel preached to him in Genesis 12:3.
Galatians 3:8: “Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’”
Genesis 12:3: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
So Abraham had in Genesis 12 what Paul called the gospel, and by all indications in the text of Genesis and in Hebrews 11:8 he responded in faith.
Cameron says
Phil,
you said, Paul’s use of Genesis 15:6 in Romans 4:22, where he says, “Wherefore it was reckoned to him as righteousness (διὸ [καὶ] ἐλογίσθη αὐτῷ εἰς δικαιοσύνην),” is connected to Abraham’s faith in Genesis 18, which is post-conversion for both the Genesis 12 and Genesis 15 views.
To me it’s questionable whether Rom 4:22 is about Gen 18. It could be Gen 15 as well, right?
Nevertheless, I agree that Abraham was justified continuously, and only through faith of course. Here’s the conclusion I’ve come too. As it’s already been pointed out, Paul is referring to “how” one is justified, not necessarily “when”, and the Abrahamic promise is Paul’s major example because this proves to the Jew especially (and all of us) that the promise comes by faith, apart from works.
Secondly, I’m starting to lean more towards this understanding in that all the elect are justified in Christ upon Calvary and on this bases we are declared righteous. This deals more with our negation of sin, and makes Christ’s righteousness possible for the elect. Then when the Spirit applies this work to us directly there is the positive imputation of Christ’s righteousness through faith, and this is continuous. When we are forgiven our sin, it is on the bases of the past act. We are continually made righteous by faith.
Phil Gons says
Yes. I should have said Genesis 15–18. My point is that Paul doesn’t limit “it was credited to him as righteousness” to Genesis 15 but includes the events that occurred in 16–18, too, which demonstrates that he’s comfortable associating post-conversion faith with the reckoning as righteous.
Here’s how I put it with someone via email recently:
Thanks for your other thoughts as well.
Jon says
Good thoughts–appreciate the “how” over and above “when” in the context of Romans 4. Was doing more research on this b/c a friend is being pulled into Rome recently, and one of the things he cited was what was mentioned earlier, the modern catholic doctrine of “continual justification” (they cite Genesis 12, 15, 22). Here’s the only thing I could add to the “how” versus “when” distinction. Going back again to the question of WHEN Abraham was justified–Genesis 12 or 15–Could it be that here the Holy Spirit has seen fit, for particular and vitally important reasons–to give us more DESCRIPTION than PRESCRIPTION? I’m thinking especially of Acts chapter 8. We know that after a man believes in Christ, he receives the Holy Spirit. But why the delay in Acts 8? Was it not to attest a vital truth to the apostles, who would behold with their own eyes Samaritans receiving the Holy Spirit? So perhaps here also–to demonstrate to us an equally vital truth–that was forementioned above–namely, the HOW of justification–that it is only BY faith in Christ that a man is justified before God–to demonstrate this clearly to us in Genesis 15 was perhaps one of the reasons we have Abraham’s saving faith in Genesis 12 but God’s declaration in Genesis 15. Just a thought.
Theo K says
Hi,
The article mentions in the end that a ‘part 2’ post should be expected!
After a quick search, I couldn’t find it. Has it ever been written?
O, and thank you very much for all the good material you have in your site :-)
Phil Gons says
It’s a little late, but I started working on Part 2 over the weekend. Maybe I’ll be ready to publish it in the next week or two. :)