Genesis 15:1-6

Justification by Faith Alone in the Old Testament

Introduction

In Reformed theology, the doctrine of justification has been a paramount concern. Luther warns us, “If we lose this article, it is impossible for us to withstand any errors or sects.” John Calvin also states, “[justification] is the main hinge on which religion turns, so that we devote the greater attention and care to it. For unless you first of all grasp what your relationship to God is, and the nature of his judgment concerning you, you have neither a foundation on which to establish your salvation nor one on which to build piety toward God. Justification is paramount.

Any variance from the classical understanding of justification promotes another Gospel (Gal 1:6-10). The Westminster Shorter Catechism provides the foundational terminology, stating, “Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone” (Q. 33). Justification is a declarative act of God based foundationally and solely on Christ’s work upon the cross which is “received by faith alone.” It is forensic and objective.

When we think about justification, our minds are often drawn towards Romans 4 or Galatians 3-4. Yet, to understand this doctrine, we must first see how it is articulated in the Old Testament as Paul himself draws upon Genesis 15:6 as the foundational text for understanding the elements of justification. Contextually, the Lord called Abram in Genesis 12:1-3. As we are told by the author of Hebrews in Hebrews 11:8 “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.”

Faith was aflame in the life of Abram. But what do we know of faith? Is faith a disposition inherent in man? That is, saving faith? Faith is that which is gifted by the Lord God Himself. As the Reformers argued, faith is the instrumental cause of our justification, meaning, it is the means by which we are justified. It is not in and of itself the thing that justifies. For God alone justifies man according to the counsel of His own will.

Thus, as we turn to Genesis 15:1-6, we will see how the text articulates this wonderful doctrine, by looking at the following points: (1) the rewarder, (2) the retort, (3) the response and (4) the result. Naturally, our doctrine will be to turn to justification as prefaced in Genesis 15:1-6. Finally, we will apply the current text to our own lives, the usefulness of a justified life.

(1) the rewarder (v. 1)

Genesis 15:1 “After these things the word of the Lord came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.””

Abram had just completed the slaughter of the kings with his small force of 318 men, met Melchizedek, King of Salem, and Priest of God Most High, and rejected the wealth of the King of Sodom. We are unsure exactly what the timeline looked like following the events of Genesis 14, but the next important act is the Lord God appearing to Abram in a vision.

The Lord visits Abram by way of a vision. The word used here for vision is uncommon in the Old Testament. It is used only three other times in Numbers 24.4, 16; Ezekiel 13.7. What we know about God appearing in visions is that this is typically an experience of the prophets. Yet, Abram is designated as a prophet by the Lord God in Genesis 20:7 “Now then, return the man’s wife, for he is a prophet, so that he will pray for you, and you shall live. But if you do not return her, know that you shall surely die, you and all who are yours.”” Similarly, many of the Patriarchs experienced the grace of the Lord via a vision.

We should also be aware that in these six verses alone, the covenant name of God, “the LORD” or “YHWH” is prominently employed. We also see three distinct characteristics of the Lord in His appearing in a vision and voluntary condescension: (1a) the Lord who comforts, (1b) the Lord who protects, and (1c) the Lord who rewards. Three particular ways the covenant God relates to Abram, and by proxy, relates to us.

(1a) the Lord who comforts

The first thing uttered from the Lord to Abram is “Fear not.” What greater blessing from the Lord who appears before Abram than to remind Him not to fear. Why does Abram not have to fear? Here, we have the benevolence of a loving Father who visits His children without anger or opposition; rather, He comes with grace and comfort. You need not fear for I am with you, the Lord declares elsewhere. Where the Lord comes to Adam and Eve in the Garden in a whirlwind of wrath for their sin, He visits Abram in tranquility.

Frequently, in the life of the patriarchs and others, the Lord, in revealing Himself, declares “Fear not.” As He utters the same words to Isaac in Genesis 26.24 and to Moses in Exodus 14.13. Even the prophet Daniel experiences the lovingkindness of the Lord in Daniel 10.12. Later, John the Baptist’s father would be assured with the words “fear not” in Luke 1.13. So also, would the Apostle John as he is being given a vision, or a revelation, of Jesus Christ told by the Good Shepherd in Revelation 1:17 “When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last.” The Lord comforts and also shows forth his protection.

(1b) the Lord who protects

Having comforted Abram with words of a beloved Father, he reminds Abram of His firm protection, “I am your shield.” We all have an idea of what a shield is. It protects those who are engaged in combat. It is interesting here that the Lord likens Himself to a shield as we come upon this great passage of justification by faith alone as Paul later equates the “shield of faith” as part of the key elements of the Armor of God. The point, is God is the supplier and the source of our protection. A shield is also offensive. To advance, a military unit must break through enemy lines with their shields and spears. We see that the Lord has been offensively and defensively protecting Abram as witnessed with the slaughter of the kings. The Lord not only comforts and protects but also rewards.

(1c) The Lord who rewards

The Lord promises that Abram’s reward shall be substantial, or very great. The word translated for “reward” can also be translated as “wages.” In the Septuaginet, the Greek translation of the Hebrew Bible, the word wages here is the exact same as that in Romans 4.4-5. Take note of that because we will return to it later. Regardless, we have seen the lovingkindness and extraordinary grace of the Lord God here in His voluntary condescension and appearing to Abram in this vision.

It should not be overlooked that the Lord here is identifying Himself in terms of a relationship with Abram. All three declarations are incredibly personal. We would expect “fear not” to be an imperative but it is not here. Is that not a demonstration of fatherly affection? Likewise, the Lord declares “I am your shield … I am [the supplier of] your reward. Any idea of boasting is completely excluded from Abram’s point of view. As the Lord declares these great blessings and promises of God, Abram counters.

(2) the retort (vv. 2-3)

Genesis 15:2–3 “But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.””

This marks the first time we have had a dialogue between the Lord and Abram. Until now, the Lord speaks and Abram obeys. This revelation of the Lord does not quell his uneasiness regarding the promise. Abram’s response is quite valid because up until now, he has only been childless. In fact, to be childless was often associated with being cursed during the Old Testament.

It was common in the ANE, though this does not seem the case here, of an heir to actually become an adopted member of one’s family. Now, here, as is found in other locations in the Old Testament, an heir would typically be the next surviving member of one’s household, whether immediate or extended. Thus, Abram concludes, based upon his current experience, that the only necessary individual to be possessor of this numerous amount of offspring has to come from Eliezer. Eliezer by way of his name means “God is my help[er].” There has been substantial debate as to who this is; though the text is not crystal clear.

I am not convinced that this is an act of Abram’s doubt or lack of faith. I believe, he is merely pointing out the realities. The reality right now is Abram has no offspring and the next in line will be his natural heir. Perhaps as well, in the words of another commentator, Abram is placing the ultimately responsibility of Sarai’s barrenness upon the Lord God who is the only one who can remedy such a situation . Paul also ensures this is not the case, writing in Romans 4:19–22 “He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised. That is why his faith was “counted to him as righteousness.””

A further reason I do not believe this is a lack of faith or disbelief is because of the Lord’s response.

(3) the response (vv. 4-5)

Genesis 15:4–5 “And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.” And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.””

Two aspects of the Lord’s response, the first is a promise, and the second, a picture.

[3a] a promise

The Lord is quite frank, the heir to Abram will be his very own son. In fact, the word translated as “your heir” implies coming from Abram’s inner parts. It is often translated as “womb.” Here, the Lord is assuring Abram that without a doubt that Abrams’s heir will indeed come from him. Even more striking, is we see this occurrence in another place in the Old Testament.

Where we see in Genesis 15 a re-confirmation of the covenant of grace from Gen 3.15 onward, we also see this promise given to David in what is commonly called the Davidic Covenant. The same promise from the same word comes to David in 2 Samuel 7:12 “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.”

In both cases, the promise is covenantal. Were Abram is the “father of us all” (Romans 4:16), David’s kingship looked forward to another who was to come after him. Temporally, this is in Solomon. Yet, as Luke and Matthew trace the lineage of Christ, He comes from both David and Abraham. The promise is not merely for Abram but to all of those who would come to the Lord by faith alone. The Lord not only confirms the promise but gives a picture of what it looks like.

[3b] a picture

This is very reminiscent of Jesus’s own ministry. He frequently used tangible imagery in His own environment as He spoke in parables. On the passage in Matthew 6.25-33, he surely points to the fields upon the hills and the birds flying through the air as the precedent set forth to not worry. Or, in our study in John, he shows His own disciples after the interaction with the woman of Samaria that the fields below them are white for the harvest. Similarly, the Lord gives Abram a picture of what his offspring shall be.

If you have ever been away from city lights and been able to look up at the starts on a clear night, it is a magnificent view. Some folks in the military have it even better, because if you look through Night Vision Goggles, especially the new fancy white phosphorous ones, you can see so many more stars, it would be an act of futility to try and number them. Without the plethora of lights and bright cities, Abram is given the opportunity to look and see the innumerable stars. It is almost as if the Lord is saying, “Look up, go ahead and try to count. What you see here in the sky right now, as you look in all directions will not compare to your offspring.”

One of the critical aspects of what the Lord is communicating here to Abram is picked up on by Paul in Galatians. Offspring here is singular. It indeed does not say “offsprings.” Which is why Paul explains in 3. The key point is that the promise given to Abram was referring to the promise given through Christ. Thus, the picture Abraham received was not merely his physical descendants but that the Lord would also raise up those who put their faith in the promise of Christ, the true offspring.

(4) the result (v. 6)

Genesis 15:6 “And he believed the Lord, and he counted it to him as righteousness.”

How are we to understand belief and righteousness? Belief here comes from the Hebrew word אמנ where we get the word “amen.” The focus of the text is that Abram has entrusted his entire future on what God had promised, or revealed to him. It is also not merely one promise that Abram believes in. Rather, Abram has embraced the entirety of God’s self-disclosure and revelation from Gen 12 onward. All of the promises are in mind. As Calvin comments, “we do not say that Abram was justified because he laid hold on a single word, respecting the offspring to be brought forth, but because he embraced God as his Father.”

John Calvin and John King, Commentary on the First Book of Moses Called Genesis, vol. 1 (Bellingham, WA: Logos Bible Software, 2010), 407.

Next, we need to look at what “counted” means and why that word itself is important. In Hebrew, the word with its grammatical construction means “to credit something to someone’s account.” The way the sentence is structured indicates this particular meaning. The Greek translation uses the word λογιζομαι which brings out the similar meaning, though, the implication is grounded in imputation language. Meaning, to be “counted” or “reckoned” is to ascribe righteousness to the recipient. Who is the recipient? Abram. What is being ascribed or placed into his account? Righteousness.

The word “counted” is also used in Genesis 50:20 “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” The difference, however, is that the Greek word used is not λογιζομαι but rather βουλεω .This has the idea of decree. Or to translate differently, “As for you, you decreed/devised evil against me, but God decreed it for good, to bring it about that many people should be kept alive, as they are today.” The important point is that in both instances, the same Hebrew word translated as “counted” has two inflections, to reckon and to decree. Thus, justification as the act of God imputing an alien righteousness is part of His decree.

The focus is that prior to Abram doing any acts of obedience, God had already justified him. In fact, even as James argues in James 2, we see Abram first being justified and then later in Genesis 22 in offering Isaac we see just how viable or strong his faith was. Abram had not done one thing to earn his justification. Rather, the Lord alone empowers Abram to believe, Abram thusly believes, and the Lord counts Abram righteous.

Doctrine: Justification by Faith Alone

This brings us to our core doctrine with a primary focus on the absurdity of man to assume works play any role in justification. The WSC summarizes justification in a powerful way, “Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as rightouess in His sight, only for the righteousness of Christ imputed to us and received by faith alone” (33). How do we see Paul use Genesis 15.6 to explain this key focus? We will look at two passages to see Paul’s use of Genesis 15:6.

[1] The Absurd Notion of Works-Based Salvation (Gal 3).

Prior to turning to Romans 4, it would be important to highlight Paul’s first epistle, the Letter to the Galatians. Contextually, you remember the issue of the Galatians. The Judaizers were, essentially, proclaiming a false religion under the assumption that obedience to the law and the sign of circumcision were prerequisites to saving faith in Christ. What is Paul’s inflammatory response? Galatians 1:6–9 “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.”

Paul is astonishes, or flabbergasted, that the Galatian church would heed such nonsense. Thus, Paul works to unravel the system of works righteousness by leaning in on Abraham. Rhetorically he asks if they received Christ according to the Spirit or by works of the law (Gal 3.2-3). He posits a question which he then answers in Galatians 3:6 “just as Abraham “believed God, and it was counted to him as righteousness”?” Thus Paul reminds the Galatians that relying upon works of the law means you are under a curse, because in order to inherit eternal life, you must necessarily obey the law in its perfection (Gal 3.10-12). However, Galatians 3:13 “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—”

And what was one of the purposes of this? Galatians 3:14 “so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” Thus, Paul’s main point prior to even visiting Rome was that the promise which Abram looked toward was the coming of Christ and the faith that Abraham obtained by the Lord’s grace (Eph 2.8-10), is the same faith gifted to those who have put their trust and confidence in Christ Jesus.

[2] The Guarantee of the Believer’s Justification (Romans 4)

Romans 4:1-5 discusses the role of Abraham. According to Paul, if Abraham would have been justified by works of the law, then those works would be the object of his boasting (v. 2). Yet, according to the Scriptures, “Abraham believed God, and it was counted to him as righteousness” (v. 3; cf. v. 9, 22; Gal 3:6; Jas 2:23). This is precisely Paul’s point in bringing up Genesis 15:6 to his Jewish readers. Abraham, the father of all spiritual Israel, was not justified by works, for if he did, he would have reason to boast. Rather, according to the Scriptures, “Abraham believed God, and it was counted to him as righteousness” (v. 3).

The same word used for Genesis 15.6 in the Greek translation (LXX) is applied in Romans as well. λογίζομαι, according to the TDNT, as used in Romans 4:3-6, 8, “links salvation with faith, and thus poses acutely the problem of merit… [and] denotes a gracious gift given to those who abandon all the claims that works might have and trust in the God who justifies sinners who have no claims.” Likewise John Fesko says, “the Greek verb [λογίζομαι] is in the passive voice, which means that the imputation is not an act performed by Abraham (such as his own obedience); rather, he is the recipient of the action.”

With faith as the starting point, one is counted as righteous based upon the free gift of faith so as to preclude boasting (cf. Eph 2:8-10).Paul’s legal case is that Abraham as the father of all who believe (cf. Gal 3:9), was gifted, or granted, faith (cf. Eph 2:8 θεοῦ τὸ δῶρον, a gift of God) which was “credited” or “reckoned” (λογίζομαι) to him as righteousness (δικαιοσύνη; Rom 4:2-3). However, if Abraham was justified by works (ἐξ ἔργων ἐδικαιώθη) then he would have a grounds for boasting (v. 2). How does this play out? Accordingly, “the one who works, his wages are not counted as a gift [as faith is] but as his due” (v. 4, emphasis added). What is counted as righteousness? Paul answers that the one who believes in God “his faith is counted (λογίζεται) as righteousness” (v. 5).

Application. The Usefulness of a Justified Life

Use 1. Take comfort in the Lord’s protection and provision.

Genesis 15:1 “Fear not, Abram, I am your shield; your reward shall be very great.””

How can we say that we are inheritors of the same blessing to Abram? Well, Paul drives the point home clearly all throughout Romans and Galatians. If you have been gifted faith, then you are the spiritual offspring of Abram. How then is justification a comfort, or a reminder of the Lord’s protection and provision? As Calvin comments, “by this voice, God daily speaks to his faithful ones; inasmuch as having once undertaken to defend us, he will take care to preserve us in safety under his hand, and to protect us by his power.”

The Psalms are ripe with this lovely imagery. Psalm 3:3 “But you, O Lord, are a shield about me, my glory, and the lifter of my head.” Since the Lord is your shield, he is the source of your glory, as the Psalmist writes. Likewise, the Lord is the one who lifts up your head. Meaning, you have no reason to be downcast or to feel despondent because the Lord is actively protecting you and lifting up your head. Having one’s head down is a sign of defeat. Having your head down is focusing only on the circumstance in front of you. If you have ever seen someone who is exhausted and tired from “rucking” (heavy backpack in the military), they often, when exhausted, have their head down. The Lord provides for you, therefore lift up your head since He is your shield.

Psalm 5:12 “For you bless the righteous, O Lord; you cover him with favor as with a shield.” You have been declared righteous because of the work of Christ. The Lord blessed you. And we are told here that the Lord covers you like a shield. You can imagine the full length shield that soldiers would have on the front line of combat. The Lord’s favor and provision is likened to that, encompassing your entire body from head to toe are you in favor with Him.

Psalm 18:2 “The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.” David knew what it was like to take comfort in the Lord. He was frequently persecuted and sought after to kill. Yet how does David respond? He acknowledges the full protection of the Lord. The Lord is not a fortress made of wood that burn up but of solid rock. The Lord is the deliverer. He is the source and substance of your protection against all of the frontal assault of the enemy.

Psalm 119:114 “You are my hiding place and my shield; I hope in your word.” The Psalmist also looks at the Lord as the place of hiding. What did soldiers do when the enemy launched a volley of arrows? They wouldn’t sit there with open arms and take the barrage. They would hide in their shield. Thus, as Paul likens the shield of faith to quenching the fiery darts of the enemy, the Lord as your shield absorbs the blows on your behalf.

In fact, we see this clearly on the cross. The Lord is not only actively protecting us today but He has once for all protected us from the wrath and justice we deserved. Jesus was stricken, smitten, and afflicted for your sins. He bore the aweful load of sin that you did not need to bear. Just as a shield absorbs the impact of an arrow so also has the Lord absorbed the wrath for you. How do we find such great comfort? As Calvin remarks, “For whosoever shall be fully persuaded that his life is protected by the hand of God, and that he never can be miserable while God is gracious to him; and who consequently resorts to this haven in all his cares and troubles, will find the best remedy for all evils”

We take comfort that the Lord is the one who supplies us with all that we need. For the word “reward” has the force of inheritance, or felicity. Were it deeply engraven on our minds, that in God alone we have the highest and complete perfection of all good things; we should easily fix bounds to those wicked desires by which we are miserably tormented. The meaning then of the passage is this, that we shall be truly happy when God is propitious to us; for he not only pours upon us the abundance of his kindness, but offers himself to us, that we may enjoy him. Now what is there more, which men can desire, when they really enjoy God?

Use 2. Have confidence in the Lord’s righteousness imputed to you

Genesis 15:6 “And he believed the Lord, and he counted it to him as righteousness.”

Abram’s justification was a completely passive act. Abram did not do something and thus become righteous. That he believed does not imply a work. Why? Because we know all throughout Scripture that faith is a gift from God. That in order to see or enter the Kingdom of Heaven you must, necessarily, be born again. Thus, the Lord is the one who has declared Abram righteous. And in the same way, the Lord has declared you righteous. But this righteousness is not yours, it is the Lord’s.

Thus, if the Lord has decreed or declared something to come to pass, it will surely come to pass. And if God has declared you are in this life justified, then you shall forever be justified. Justification is not a state you reach upon living a perfect life not is it contingent upon your obedience in this life. The sinner upon the cross was justified in the same way the most faithful servant of the Lord is justified. At the end of the day, it is the Lord’s gift He has given. A gift He shall never take away. It is His righteousness by which you stand before Him.

Since it is the Lord’s righteousness, an alien righteousness, you are able to stand before Him despite the prevalence of your sin and misery. He has clothed you with white robes in exchange for your filthy rags. Take confidence in the Lord’s righteousness imputed to you despite the problems of this world. Why? The Lord assures us through the Holy Spirit 2 Corinthians 4:17–18 “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”

The Lord has imputed His righteousness to you that you may enter into his holy sanctuary. Hebrews 12:18–24 “For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

Resources Consulted

Martin Luther, Commentary on Galatians (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 177.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 726.

K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 164.

John Calvin and John King, Commentary on the First Book of Moses Called Genesis, vol. 1 (Bellingham, WA: Logos Bible Software, 2010), 399–400.