Chpt. 125 - Hardshells & Justification III

Chpt. 125 - Hardshells & Justification III

Hardshells will often argue that Abraham being justified by faith, or accounted righteous, before God, cannot be part of salvation, because Abraham's being justified by faith occurred in Genesis 15, though he was a believer, and already saved, in Genesis 12.  But, the fact that Abraham was justified by faith in Genesis 12, when he first believed and obeyed, does not disprove that justification by faith is not required for being eternally saved.  I agree with the Hardshells that Abraham was a man of faith prior to Genesis 15 where we first have the words "and Abraham believed God and it was accounted to him for righteousness."  But, I do not agree with the inferences and conclusions that they attempt to draw from the facts.

In an article titled "When Was Abraham Justified?" (Part 1), by Phil Gons (see here), this issue is addressed.  Gons wrote:

"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 reckoned it to him as righteousness, which is recorded in Genesis 15:6. Certainly Paul’s use of this text in defense of justification by faith apart from works in Romans 4 and Galatians 3 confirms that Genesis 15:6 was the precise point of Abraham’s justification, doesn’t it? This is probably what most people assume."

After saying this, Gons affirms:  "Abraham was already justified prior to the events recorded at the beginning of Genesis 15." 

But, affirming this does not support the Hardshell notion that justification by faith is different from that justification which is by blood and grace.

Gons wrote:

"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.” 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 or some point later in the narrative as the start of Abraham’s exemplary faith.

Paul quotes (with slight modification) Genesis 12:3 in Galatians 3:8 and says that Abraham had the good news preached to him, which—I have sought to demonstrate—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 saved—prior to Genesis 15.

The language of God’s reckoning as righteousness is perhaps used as non-conversion language. 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. 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. We are always considered or reckoned righteous through faith—from start to finish.

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 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.

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.

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 since after such great progress, he is still said to be justified by faith, it thence easily appears that the saints are justified freely even unto death.
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.

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."

Not only was Abraham justified by faith in Genesis 12 and 15 when he believed God and the gospel, but James says that he was also justified when he put his faith into action.
"Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God." (James. 2: 21-23)

When was the scripture "fulfilled" that says "Abraham believed God and it was imputed unto him for righteousness"?  We have already seen that it was "fulfilled" when he first believed and obeyed the Lord in Genesis 12, when he forsook his idolatrous surroundings and embraced the living God.  We have seen also that it was "fulfilled" in Genesis 15 when he believed God when he heard the good news about the coming of his "seed" and of the great salvation that would be the effect of the seed's coming.  And, according to James, it was also "fulfilled" when Abraham performed those activities that resulted and proved the genuineness of his faith. 

It is sometimes argued that this justification by works was not "before God," or "in his sight," but in the sight of others. But, this is obviously against the text. James does not deny that it is God who "sees" Abraham's work of faith.  It is true that we "see" it, but it is more important that God "sees" it.  By the works of faith was faith "made perfect."  By the works of faith was God's testimony concerning Abraham's faith "fulfilled," or demonstrated.  Abraham's works proved the genuineness of his faith.  Upon Abraham's offering of Isaac God says to him - "for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me."  (Gen. 22: 12)  Certainly God already "knew" that Abraham feared and believed God, but the statement by God was meant to be a formal declaration of the fact.  In other words, God was saying - "now I formally acknowledge that you fear and believe me." 

When Abraham believed God, his faith in God and in the gospel promises moved God to declare him righteous.  But, every time a believer trusts God and believes his word he is declared righteous, and every time the believer puts his faith into action, God declares him righteous.  By the actions of faith a believer is justified in his public person, or in his profession.  By faith he is justified in his private person, but faith in action justifies him in his public person.  His faith is shown to be real by the actions of faith.  Works of faith do not make faith real but only show that it is real.  The acts of faith prove the veracity of God's testimony concerning the justified state of a man. 

Faith alone saves, but not a faith that is alone.  The works of Abraham demonstrated that God's declaration concerning him was true, that he was indeed a man of faith.  The actions of Abraham proved that God was true in his declaration concerning Abraham.  Every time a person believes God he is declared righteous.  Every time a believer demonstrates his faith in works of faith he is declared righteous.  God continuously "sees" and "knows" and declares the believer justified.