Bible study for today

What does Abraham’s faith teach us about justification?

In Genesis 15:6, we are told that when Abraham “believed” in the Lord, it was “accounted” to him for “righteousness.” The apostle Paul quoted these words as an illustration of faith over and against works (Rom. 4:3, 9, 22; Gal. 3:6). Abraham was regenerated by faith, and so are we!

This quotation is one of the clearest statements in all Scripture about justification. Abraham’s faith is not a meritorious work. It is never the ground of justification—it is simply the channel through which it is received and it, too, is a gift. His faith was “accounted” or “imputed” to him, which is a term used in both financial and legal settings. It means to take something that belongs to someone and credit to another’s account. It is a one-sided transaction—Abraham did nothing to accumulate it: God simply credited it to him. In this case, God took His own righteousness and credited it to Abraham as if it were actually his. This God did because Abraham believed in Him.

The “righteousness” imputed to Abraham is unique: 1) God is its source (Is. 45:8); 2) it fulfills both the penalty and precept of God’s law. Christ’s death as a substitute pays the penalty exacted on those who failed to keep God’s law, and His perfect obedience to every requirement of God’s law fulfills God’s demand for comprehensive righteousness (2 Cor. 5:21; 1 Pet. 2:24; see Heb. 9:28); and 3) because God’s righteousness is eternal (Ps. 119:142; Is. 51:8; Dan. 9:24), the one who receives it from Him enjoys it forever.

Reading for Today:

Genesis 15:1–16:16Psalm 5:1-7Proverbs 2:6-9Matthew 6:19-34

Notes:

Genesis 16:3 gave her to her husband. After 10 childless years (see 12:4), Sarai resorted to the custom of the day by which a barren wife could get a child through one of her own maidservants (v. 2, “I shall obtain children by her”). Abram, ignoring divine reaction and assurance in response to his earlier attempt to appoint an heir (see 15:2–5), sinfully yielded to Sarai’s insistence, and Ishmael was born.

Genesis 16:7 the Angel of the LORD. This special individual spoke as though He were distinct from Yahweh, yet also spoke in the first person as though He were indeed to be identified as Yahweh Himself, with Hagar recognizing that in seeing this Angel, she had seen God (v. 13). Others had the same experience and came to the same conclusion (see Gen. 22:11–18; 31:11–13; Ex. 3:2–5; Num. 22:22–35; Judg. 6:11–23; 13:2–5; 1 Kin. 19:5–7). The Angel of the Lord, who does not appear after the birth of Christ, is often identified as the preincarnate Christ.

Matthew 6:22,23 This is an argument from the lesser to the greater. The analogy is simple. If your eye is bad, no light can come in and you are left with darkness because of that malady. How much worse when the problem is not merely related to external perception, but an internal corruption of one’s whole nature, so that the darkness actually emanates from within and affects one’s whole being. He was indicting them for their superficial earthly religion that left their hearts dark.