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Clarifying Justification by Faith with Abraham's Example Theologically

Justification by faith is a core theological concept, defined as the judicial act of God by which he pardons the sins of believers and accounts them righteous in his sight [1]. This concept is often explored through the biblical example of Abraham, whose faith was "reckoned to him—to righteousness" [3]. The Apostle Paul frequently references Abraham to illustrate that justification is not by works of the law but by faith [14].

The biblical narrative in Genesis 15:6 states that "Abraham believed God, and it was credited to him as righteousness." This verse is foundational for understanding justification by faith, as it predates the Mosaic Law, demonstrating that God's method of justification has been consistent [11, 16]. Paul emphasizes this in Galatians, noting that "they who are on the principle of faith are blessed with believing Abraham" [5]. Similarly, in Romans, Paul argues that Abraham is the father of all who believe, whether Jew or Gentile, because his justification came through faith, not through adherence to the law [4, 9].

Different theological traditions articulate the nature of this justification. Protestant traditions, particularly Lutheran and Reformed, emphasize that justification is a forensic act, meaning it is a legal declaration by God rather than an internal transformation [1, 20, 21]. The Augsburg Confession states that "men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake" [20]. This view posits that God imputes Christ's righteousness to the believer, and faith is the instrument by which this righteousness is received [7, 18]. Charles Hodge, one theologian, explains that God justified Abraham because he believed in the promise of redemption through the Messiah, and similarly justifies those who now believe in the fulfillment of that promise [11]. John Calvin further clarifies that faith justifies not by its own merit, but because it receives the grace offered in God's promises [17].

The Methodist tradition, while affirming justification by faith, often places a greater emphasis on the transformative aspect of faith, leading to sanctification. Adam Clarke, a Methodist commentator, notes that Abraham's "strong faith in the promise of the coming Savior... was reckoned to him for justification" [12]. He also argues that "neither the works of the Jewish law, nor of any other law, could justify any man," making justification by faith "as reasonable as it is Scriptural and necessary" [10]. This perspective aligns with the broader Protestant understanding that justification is "not of works" [6].

It is crucial to distinguish justification from sanctification. Justification is a one-time legal declaration of righteousness, while sanctification is the ongoing process of becoming holy. Matthew Henry, a Puritan commentator, introduces Romans 5 by stating that after proving justification by faith, the apostle proceeds to show its fruits [15]. These fruits, such as peace with God and access to grace, are outcomes of justification but are not the means by which one is justified [15].

The example of Abraham also highlights the nature of faith itself. Abraham's faith was not a mere intellectual assent but an active trust in God's promises, even when they seemed impossible, such as the promise of a son in his old age or the command to offer Isaac [2, 8]. This active, obedient faith is what God credited as righteousness [19]. The concept of "righteousness imputed" means that God attributes Christ's perfect obedience and sacrifice to believers, making them righteous in his sight [7]. This is a divine act, as "justification is the act of God" [6].

The theological discussion surrounding justification by faith, particularly with Abraham as an example, underscores the consistent message throughout Scripture that salvation is a gift received through faith in God's provision, rather than through human effort or adherence to legal codes [6, 13].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
  2. Hebrews “By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; -- Hebrews 11:17”
  3. Galatians “Galatians 3:6 (YLT) — according as Abraham did believe God, and it was reckoned to him--to righteousness;”
  4. Romans “Romans 4:16 (Rotherham) — For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed,—not unto that by the law only, but unto that also [which is such] by the faith of Abraham; who is father of us all,—”
  5. Galatians “Galatians 3:9 (Darby) — So that they who are on the principle of faith are blessed with believing Abraham.”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Justification Before God — Promised in Christ -- Isa 45:25; 53:11. Is the act of God -- Isa 50:8; Ro 8:33. Under law Requires perfect obedience. -- Le 18:5; Ro 10:5; 2:13; Jas 2:10. Man cannot attain to. -- Job 9:2,3,20; 25:4; Ps 130:3; 143:2; Ro 3:20; 9:31,32. Under the gospel Is not of works. -- Ac 13:39; Ro 8:3; Ga 2:16; 3:11. Is not of faith and works united. -- Ac 15:1-29; Ro 3:28; 11:6; Ga 2:14-21; 5:4. Is by faith alone. -- Joh 5:24; Ac 13:39; Ro 3:30; 5:1; Ga 2:16. Is of grace. -- Ro 3:24; 4:16; 5:17-21. In the name of Christ. -- 1Co 6:11. By imputation of Ch”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Righteousness Imputed — Predicted -- Isa 56:1; Eze 16:14. Revealed in the gospel -- Ro 1:17. Is of the Lord -- Isa 54:17. Described as The righteousness of faith. -- Ro 4:13; 9:30; 10:6. The righteousness of God, without the law. -- Ro 3:21. The righteousness of God by faith in Christ. -- Ro 3:22. Christ being made righteousness to us. -- 1Co 1:30. Our being made the righteousness of God, in Christ. -- 2Co 5:21. Christ is the end of the law for -- Ro 10:4. Christ called THE LORD OF OUR RIGHTEOUSNESS -- Jer 23:6. Christ brings in an everlasting righteousness -- Da 9:2”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Glorifying God — Commanded -- 1Ch 16:28; Ps 22:23; Isa 42:12. Due to him -- 1Ch 16:29. For his Holiness. -- Ps 99:9; Re 15:4. Mercy and truth. -- Ps 115:1; Ro 15:9. Faithfulness and truth. -- Isa 25:1. Wondrous works. -- Mt 15:31; Ac 4:21. Judgments. -- Isa 25:3; Eze 28:22; Re 14:7. Deliverance. -- Ps 50:15. Grace to others. -- Ac 11:18; 2Co 9:13; Ga 1:24. Obligation of saints to -- 1Co 6:20. Is acceptable through Christ -- Php 1:11; 1Pe 4:11. Christ, an example of -- Joh 17:4. Accomplished by Relying on his promises. -- Ro 4:20. Praising him. -- Ps 50:23. Doing all ”
  9. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:16: Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."”
  10. Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:16: Knowing that a man is not justified - See the notes on Rom 1:17; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 23: and yet the justifier of them that believe. The Apostle teaches that such has been the method of justification from the beginning. It was witnessed by the law and the prophets. There had never, since the fall, been any other way of justification possible for men. As God justified Abraham because he believed in the promise of redemption through the Messiah; so He justifies those now who believe in the fulfilment 153 of that promise. ( Rom. iv. 3, 9, 24 .) It was not Abraham’s believing state of mind that was taken for righteousness. It is ”
  12. Romans (Methodist/Wesleyan) “Adam Clarke on Romans 4:22: And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness, for a title to the Divine blessing, which, otherwise, having been an idolater, he had no right to." Abraham's strong faith in the promise of the coming Savior, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of”
  13. Romans (Protestant academic) “Tyndale House on Romans 2:13: 2:13 obeying the law . . . makes us right in his sight: Regarding the promise of righteousness through obedience, see 2:7; see also Jas 1:22.”
  14. Galatians (Nonconformist/Puritan) “Matthew Henry on Galatians 3:6: The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways. I. From the example of Abraham's justification. This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness (Gal 3:6); that is, his faith fastened upon the word and promise of God, and upon his be”
  15. Romans (Nonconformist/Puritan) “Matthew Henry on Romans 5 (introduction): The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification (Rom 5:1-5). II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the rest of the chapter.”
  16. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: shows further from Scripture that none other than believers have a share in Abraham’s blessing, i.e., are justified.”—Meyer.—G.A.] Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, liste”
  17. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 19.13: God, and are evidences of that paternal love, and of that gratuitous adoption, on which their salvation is founded. Therefore, 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. And truly faith does not justify us for any other reason, than that it reconciles us unto God; and that it does so, not by its own merit; but because we receive the grace offered to us in the promises, and have no doubt of eternal life, bein”
  18. Romans (Baptist/Reformed) “John Gill on Romans 3:20: Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appe”
  19. Romans (Baptist/Reformed) “John Gill on Romans 4:3: For what saith the Scripture?.... This answers to "what is that which is written" (c)? or what does the Scripture say? which is a way of speaking used by the Jews, when anything is proposed, which seems contrary to Scripture, as here justification by works does. A testimony from Scripture is here produced, proving that Abraham was justified by faith, and not by works: the place referred to is Gen 15:6; Abraham believed God; the object of his faith and trust were not his riches, nor his righteousness, but Jehovah, the Son of God, the second person in the Trinity, styl”
  20. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
  21. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
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