Eternal Justification !

[Red Baker]

What must one do according to the text to be justified by the faith of Christ?

no answer

Again, the truth is not sinking down into your heart~there's not one things for a sinner to do, who is at enmity against God.

Listen to the scriptures again, if you can:

Galatians 2:16~"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

17....But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

18......For if I build again the things which I destroyed, I make myself a transgressor.

19....For I through the law am dead to the law, that I might live unto God.

20......I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

21....I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain."

The scriptures deny that man's faith is any means of our Redemption, Justification, or Salvation from sin and condemnation~Nothing but the Lord Jesus Christ is the means of our salvation~make any works on man's part, then Jesus Christ died in vain.

Man's faith (which is imperfect in the very best of saints), makes us not sons, but predestination: Romans 8:29. We were made the sons of God when we were predestinated, "Having predestinated us to the adoption of children," Ephesians 1:5. By being given to Christ, we became sons, and brethren to Christ, John 17:6; Isaiah 8:18; Hebrews 2:13, we "were given to Christ" before Christ died. "In bringing many sons, unto glory through suffering," Hebrews 2:10,11. "For he that is set apart, and they that are set apart are one, for which cause he is not ashamed to call them brethren.: So that adoption is acceptation of us in Christ; and our being Christ's makes us the seed, (sons) Galatians 3:29. Therefore, not our believing.

Adoption is without and before our believing, Ephesians 1:5, 6; Hebrews 2:10. Adoption is before our redemption and comprehends all spiritual privileges, as redemption, reconciliation, justification,and glorification, Romans 3:24 and 8:29, 30. The elect were sons before they believed; "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts," Galatians 4:6, They were sons before they believed. Because they were sons, God sent them the Spirit of His Son so that by Him they might believe and know that they were sons, both then, and before they believed. Thereby, we by faith we seek (v.17) to be justified by Christ and not by any works of the law~which said: "This DO and live, sin an die"

Consider again: The act of faith is a work......our believing cannot justify us, because the act of faith is a work, and if we be justified by our faith, then we are justified by works.


That the act of faith is a work, appears: Because we are commanded to believe (as we are) to love one another, as he gave us commandment, 1st John 3:23.2.

Again: To obey a command, is a work........ to believe, is to obey a command, 1st John 3:23, 24.

Faith is an obeying of the will of God; therefore it's a work, and a good work.

It's a work, because we are reproved for the smallness of our faith: Christ said, "O ye of little faith," Matthew 6:30, "why are ye fearful? wherefore do ye doubt, O ye of little faith," Matthew 8:26. If faith were not acted by us (although the power is of God) why are were proved for not believing?

It's a work, because the Saints are exhorted to exercise faith: "Let us draw near with full assurance of faith," Hebrews 10:22. We are not exhorted to nothing but to that which is our duty, as it is to do a good work, as believing is.

It's a work, because to believe is a work of all the faculties of the soul, viz.: memory, conscience, affections, principally the understanding and will, Romans 10:9,10.6. To receive a thing is an act of the whole man; but to believe in Christ is to receive Him: John 1:12. Therefore, to believe in Christ is a work.

Because unbelief is a work of darkness; therefore to believe is a work of righteousness,Titus 3:5.8. Because, to a good work faith is required, therefore, it partakes of the nature of a good work, and so is a part of every good work. (Hebrews 11:4)

It's a work, because we are said to do it: If thou believest, I do believe, Acts 8:37. To believe is the action of the heart, viz.: will: With the heart man believeth. He does it as truly as he confesseth with his mouth, Romans 10:9, 10.10. If to confess Christ be a duty and a work (though by grace we do both), then is the act of believing a work also, and a work that we do, and is one of those works of righteousness that we have done, Titus 3:5 with Isaiah 64:6.

I'm coming back and look at Galatians three that will explain Galatians 2:16 role of faith even more.

 

[brightfame52]

In any words you believe you can add it when ever your lie

That is called eisegesis and a textbook example on how not to interpret scripture

https://berean-apologetics.community.forum/threads/eternal-justification.1159/post-57549

It doesnt have to say elect every time it means elect. Just like it doesnt have to say Sheep every time it means Sheep. For instance, Jesus specifically stated who He died for, the Sheep Jn 10:11,15 so its already plainly stated, hence it doesnt have to say Sheep every time it points out who Christ specifically died for, like here Matt 20:28

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

The many is the Sheep of Jn 10 it doesnt have to say it

 

[TomL]

It doesnt have to say elect every time it means elect. Just like it doesnt have to say Sheep every time it means Sheep. For instance, Jesus specifically stated who He died for, the Sheep Jn 10:11,15 so its already plainly stated, hence it doesnt have to say Sheep every time it points out who Christ specifically died for, like here Matt 20:28

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

The many is the Sheep of Jn 10 it doesnt have to say it

yeah, it does

You assume your doctrine, then you read it everywhere

You are twisting scripture

 

[TomL]

said nothing that actually addressed the texts or questions and instead ran elsewhere

the text and the questions were

Galatians 2:16 (KJV 1900) — 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

What must one do according to the text to be justified by the faith of Christ?

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

What must one do to have his faith counted for righteousness?

let me know if you ever intend to address it

 

[brightfame52]

yeah, it does

You assume your doctrine, then you read it everywhere

You are twisting scripture

No it doesn't

 

[Red Baker]

You assume your doctrine, then you read it everywhere

You are twisting scripture

Perfect example of the snail calling the worm slimy!

 

[Red Baker]

said nothing that actually addressed the texts or questions and instead ran elsewhere

the text and the questions were

Galatians 2:16 (KJV 1900) — 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

What must one do according to the text to be justified by the faith of Christ?

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

What must one do to have his faith counted for righteousness?

let me know if you ever intend to address it

Emphasis in red letters above are mine for discussion.

I have sir~Justification legally speaking, is by the obedience of one person~Romans 5:19.... God is not sharing the glory which belongs to his Son with no one, (including you) the reason being is no one could help in the matter of justifying sinners~once you add, (yes you are adding) the word do, then you are adding works, and are stealing from Christ. I think Christ called folks like you thieves and robbers~John 10.

I'm coming back to add more very shortly, the Lord willing. In the meantime, try, if you can, (which I know you cannot) refute the many examples already have been provided to you, Mr. Closed eye.

Start with proving that faith is not a work on man's part~a warning to you before trying~you will have no support from the word of God.

Faith from the regenerated sinners after we have first been born again by the Spirit of God, is used by the Spirit of God to speak peace and produce joy in the heart of God's elect's conscience~Romans 5:1..... Plus, produces other fruits of the Spirit "greater" than faith, like charity~1st Corinthians 13, etc.

 

[TomL]

Emphasis in red letters above are mine for discussion.

I have sir~Justification legally speaking, is by the obedience of one person~Romans 5:19.... God is not sharing the glory which belongs to his Son with no one, (including you) the reason being is no one could help in the matter of justifying sinners~once you add, (yes you are adding) the word do, then you are adding works, and are stealing from Christ. I think Christ called folks like you thieves and robbers~John 10.

I'm coming back to add more very shortly, the Lord willing. In the meantime, try, if you can, (which I know you cannot) refute the many examples already have been provided to you, Mr. Closed eye.

Start with proving that faith is not a work on man's part~a warning to you before trying~you will have no support from the word of God.

Faith from the regenerated sinners after we have first been born again by the Spirit of God, is used by the Spirit of God to speak peace and produce joy in the heart of God's elect's conscience~Romans 5:1..... Plus, produces other fruits of the Spirit "greater" than faith, like charity~1st Corinthians 13, etc.

Sorry you are not addressing the text

Extolling your theology and running elsewehere does not do it

It is avoiding the issue.

the text and the questions were

Galatians 2:16 (KJV 1900) — 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

What must one do according to the text to be justified by the faith of Christ?

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

What must one do to have his faith counted for righteousness?

let me know if you ever intend to address it

 

[TomL]

Perfect example of the snail calling the worm slimy!

Perfect example of projection

 

[Red Baker]

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

What must one do to have his faith counted for righteousness?

let me know if you ever intend to address it

Again, let us look at Abraham, not that it will be enough for work mongers who reject the true doctrine of the grace of God.

Probably going to take at least two posts, maybe more.

Romans 4:1~"What shall we say then that Abraham our father, as pertaining to the flesh, hath found?​

What shall we say then."

Paul’s argument here follows on what went before by putting it to the test with a great man.

He condemned the Gentiles (1:18-32) and then Jews by various arguments (2:1 – 3:20). As all under the power of sin. Though men like you do not accept this biblical truth.

He concluded decisively and definitively that the law only condemned men (3:19-20).

He explained that justification was by free grace through faith without the law (3:21-31) with the proper sense given, which you sir, are blinded to at the moment.

He concluded decisively and definitively that faith, not works, justified men (3:28)~with the proper sense given.

Rather than choose just any man, Paul chose to use the greatest Jew of all as his illustration. The tactical wisdom in Paul’s choice and arguments is glorious for those that will consider it.

"That Abraham our father"~The Jews took great confidence in Abraham and their relationship to him (Matthew 3:9) Paul will soon identify him as the father of all believers, whether Jew or Gentile (4:11-16).

"As pertaining to the flesh"~Or, works that he did in order to be justified before God?


"Hath found"~What did Abraham obtain from God relating to justification and righteousness by his physical obedience or physical privileges?We shall see, he obatin not one spiritual blessing, no, not one.

Our personal works are works of our flesh, and Abraham found no spiritual acceptance as far as being legally justified, be it leaving his father's homeland, circumcision, or any other work performed by the energy of his natural flesh, the old man. Those things were not reckon as means of him bering made the righteousness of God, they were works of obedience flowing from a man born of the Spirit of God.

"For if Abraham were justified by works" Paul had asked what Abraham had obtained toward justification by works in the flesh (4:1). Abraham had many works … leaving Ur, leaving Haran, building altars, worshipping God, defeating four kings, paying tithes to Melchisedek, circumcision, great father, praying for Lot’s family, burying Sarah in hope, offering Isaac, seeking Rebekah for Isaac, etc. None of these made played a part in ABraham's acceptance~they all were fruits of aman called of God first, and made righteous by the power of God's Sirit.

The subjunctive mood here introduces a possibility of what Abraham found in the flesh, suggesting a popular or accepted response to the question of the previous verse.

Rightly divide scripture by balancing Paul’s subjunctive impossibility with James 2:21-24! Abraham was absolutely not justified by works (3:28; 4:2-3); Abraham was so justified! It is a fact of revelation and experience that scripture requires much dividing (2nd Timothy 2:15). Something which you refused to do, sir.

Paul in Romans deals with legal justification; James in chapter three deals with practical. Paul in Romans opposes Jewish legalists; James in his epistle opposes carnal professors. Paul here deals with the initial evidence of justification, James with proof of the initial. Paul here deals with justification before God; James deals with evidence before men. It has been said with some measure of truth, you will not get to heaven by your works, but you will not get there without them, either.

"He hath whereof to glory"~Paul had declared God’s plan of justification excluded any human boasting (3:27), and the text here, its conclusion, and its interpretation should be grasped before explaining this one.

If Abraham were justified by any or all of the good works in his life (listed above), then he would be righteous before God in such a way as to boast and glory in his accomplishments.

Any system of justification conditionally dependent on human works of any sort, including faith as a condition, instrument, or means of God’s righteousness, generates human glory.

But God’s mercy in salvation is by His will and without human will or works (Romans 9:15-16)! But God’s mercy in salvation is without the will of the flesh or the will of man (John 1:13)! God denies glorying in His presence (Ist Corinthians 1:29-31), so Abraham was not justified by works.

"But not before God"~ Paul had just declared that God’s plan of justification excluded any human boasting (Romans 3:27).

God has so devised salvation by His wisdom to take all the glory where it truly belongs (Ist Corinthians 1:26-31; Ephesians 2:8-9). God shares His glory with no one! God cannot devise a plan to give man glory of his own. It is impossible for any system of justification to be true that results in man having any glory.

Paul will not let this matter end easily, for he raised it again shortly regarding Abraham (4:2); and he will thoroughly reduce man to dependent clay before he finishes (9:9-24).

Bible justification, of God’s free grace by a redemptive purchase by Jesus Christ’s blood and claimed by faith without any law works, when rightly understood, does not allow boasting by man at all, for he is the recipient of a free gift while dead three ways (Romans 6:23; 9:6-18; 11:5-6).

Based on this principle emphasized by Paul here and elsewhere, we use it as an interpretive device to help form the sense of some passages appearing to give man a contributing role.

1. Remember, Paul is not correcting Arminians and other heretics who have formed their own conditional system of justification based on missionary endeavors and man’s decision.
2. Paul will declare before he ends, once he can ignore Jewish legalists, that justification and eternal life are by God’s unconditional grace (Romans 5:6-19; 8:28-39; 9:15-16; 11:25-28; etc.).

​

 

[TomL]

Again, let us look at Abraham, not that it will be enough for work mongers who reject the true doctrine of the grace of God.

Probably going to take at least two posts, maybe more.

Romans 4:1~"What shall we say then that Abraham our father, as pertaining to the flesh, hath found?​

What shall we say then."

Paul’s argument here follows on what went before by putting it to the test with a great man.

He condemned the Gentiles (1:18-32) and then Jews by various arguments (2:1 – 3:20). As all under the power of sin. Though men like you do not accept this biblical truth.

He concluded decisively and definitively that the law only condemned men (3:19-20).

He explained that justification was by free grace through faith without the law (3:21-31) with the proper sense given, which you sir, are blinded to at the moment.

He concluded decisively and definitively that faith, not works, justified men (3:28)~with the proper sense given.

Rather than choose just any man, Paul chose to use the greatest Jew of all as his illustration. The tactical wisdom in Paul’s choice and arguments is glorious for those that will consider it.

"That Abraham our father"~The Jews took great confidence in Abraham and their relationship to him (Matthew 3:9) Paul will soon identify him as the father of all believers, whether Jew or Gentile (4:11-16).

"As pertaining to the flesh"~Or, works that he did in order to be justified before God?


"Hath found"~What did Abraham obtain from God relating to justification and righteousness by his physical obedience or physical privileges?We shall see, he obatin not one spiritual blessing, no, not one.

Our personal works are works of our flesh, and Abraham found no spiritual acceptance as far as being legally justified, be it leaving his father's homeland, circumcision, or any other work performed by the energy of his natural flesh, the old man. Those things were not reckon as means of him bering made the righteousness of God, they were works of obedience flowing from a man born of the Spirit of God.

"For if Abraham were justified by works" Paul had asked what Abraham had obtained toward justification by works in the flesh (4:1). Abraham had many works … leaving Ur, leaving Haran, building altars, worshipping God, defeating four kings, paying tithes to Melchisedek, circumcision, great father, praying for Lot’s family, burying Sarah in hope, offering Isaac, seeking Rebekah for Isaac, etc. None of these made played a part in ABraham's acceptance~they all were fruits of aman called of God first, and made righteous by the power of God's Sirit.

The subjunctive mood here introduces a possibility of what Abraham found in the flesh, suggesting a popular or accepted response to the question of the previous verse.

Rightly divide scripture by balancing Paul’s subjunctive impossibility with James 2:21-24! Abraham was absolutely not justified by works (3:28; 4:2-3); Abraham was so justified! It is a fact of revelation and experience that scripture requires much dividing (2nd Timothy 2:15). Something which you refused to do, sir.

Paul in Romans deals with legal justification; James in chapter three deals with practical. Paul in Romans opposes Jewish legalists; James in his epistle opposes carnal professors. Paul here deals with the initial evidence of justification, James with proof of the initial. Paul here deals with justification before God; James deals with evidence before men. It has been said with some measure of truth, you will not get to heaven by your works, but you will not get there without them, either.

"He hath whereof to glory"~Paul had declared God’s plan of justification excluded any human boasting (3:27), and the text here, its conclusion, and its interpretation should be grasped before explaining this one.

If Abraham were justified by any or all of the good works in his life (listed above), then he would be righteous before God in such a way as to boast and glory in his accomplishments.

Any system of justification conditionally dependent on human works of any sort, including faith as a condition, instrument, or means of God’s righteousness, generates human glory.

But God’s mercy in salvation is by His will and without human will or works (Romans 9:15-16)! But God’s mercy in salvation is without the will of the flesh or the will of man (John 1:13)! God denies glorying in His presence (Ist Corinthians 1:29-31), so Abraham was not justified by works.

"But not before God"~ Paul had just declared that God’s plan of justification excluded any human boasting (Romans 3:27).

God has so devised salvation by His wisdom to take all the glory where it truly belongs (Ist Corinthians 1:26-31; Ephesians 2:8-9). God shares His glory with no one! God cannot devise a plan to give man glory of his own. It is impossible for any system of justification to be true that results in man having any glory.

Paul will not let this matter end easily, for he raised it again shortly regarding Abraham (4:2); and he will thoroughly reduce man to dependent clay before he finishes (9:9-24).

Bible justification, of God’s free grace by a redemptive purchase by Jesus Christ’s blood and claimed by faith without any law works, when rightly understood, does not allow boasting by man at all, for he is the recipient of a free gift while dead three ways (Romans 6:23; 9:6-18; 11:5-6).

Based on this principle emphasized by Paul here and elsewhere, we use it as an interpretive device to help form the sense of some passages appearing to give man a contributing role.

1. Remember, Paul is not correcting Arminians and other heretics who have formed their own conditional system of justification based on missionary endeavors and man’s decision.
2. Paul will declare before he ends, once he can ignore Jewish legalists, that justification and eternal life are by God’s unconditional grace (Romans 5:6-19; 8:28-39; 9:15-16; 11:25-28; etc.).

​

Run-on avoidance of the text and questions

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

Still no answer

What must one do to have his faith counted for righteousness?

still no answer

let me know if you ever intend to address it and stop filibustering

BTW your statement

He explained that justification was by free grace through faith without the law (3:21-31) with the proper sense given, which you sir, are blinded to at the moment.

How can you write that and claim at the same time justification is not dependant upon first having faith

Through - greek dia

My Bible Word Study
Lemma

διά dia through; because of; by; on account of

 

[TomL]

Emphasis in red letters above are mine for discussion.

I have sir~Justification legally speaking, is by the obedience of one person~Romans 5:19.... God is not sharing the glory which belongs to his Son with no one, (including you) the reason being is no one could help in the matter of justifying sinners~once you add, (yes you are adding) the word do, then you are adding works, and are stealing from Christ. I think Christ called folks like you thieves and robbers~John 10.

I'm coming back to add more very shortly, the Lord willing. In the meantime, try, if you can, (which I know you cannot) refute the many examples already have been provided to you, Mr. Closed eye.

Start with proving that faith is not a work on man's part~a warning to you before trying~you will have no support from the word of God.

Faith from the regenerated sinners after we have first been born again by the Spirit of God, is used by the Spirit of God to speak peace and produce joy in the heart of God's elect's conscience~Romans 5:1..... Plus, produces other fruits of the Spirit "greater" than faith, like charity~1st Corinthians 13, etc.

Can you not read a text and address a single question

the text and the questions were

Galatians 2:16 (KJV 1900) — 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

What did they do that they might be justified by the faith of Christ?

You have probably posted at least a dozen times without addressing just the first of my questions as you run to and fro posting you assumptions

Words like avoidance and filibustering come to mind

 

[TomL]

No it doesn't

Again you are imposing your beliefs upon the text

Its a repetitive problem

 

[Red Baker]

Romans 4:3~"For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.​

For what saith the scripture."

In all questions and controversies, the only final authority is what the scriptures declare. A child of God with inspired scriptures need not fear any (Job 32:6-22; Ps 119:98-100). Rather than just arguing from reason (4:2), Paul brought the Jewish scriptures to bear. And so must we. The Spirit moved Paul to write this as surely as He moved Moses to write Genesis 15:6. This simple verse of scripture, Genesis 15:6, was written for us to know how and when Abraham was justified and us as well (4:23-25), though the object of our faith is different.

"Abraham believed God"~ The event was recorded by Moses in Genesis 15:1-6, and the facts of the case are important. God blessed Abram to defeat four kings and declared He was his reward (Genesis 15:1). Abram took the liberty of the occasion to request a son other than Eliezer (Genesis 15:2-3). Abram showed a lack of faith in God’s earlier promises of a seed (Genesis 12:7; 13:15-16). In response, God declared that Eliezer would not be his seed, but his own son (Genesis 15:4). God told him to count the stars, for they represented the multitude of his seed (Genesis 15:5). Abraham believed God’s promise that Eliezer was not his seed, that he would have his own biological son, and that his seed would be an incredible multitude. God had promised this multitudinous seed before with a different metaphor (Genesis 13:16).

The event was recorded for the benefit of Paul’s readers, Jews and Gentiles (4:23-25), though there was nothing exceptional about it, for Abraham had great faith long before this event, and it was not until his offering of Isaac did he really show faith (Hebrews 11:8-19; James 2:21-23).

Abraham believed God … but not without some serious doubts and lapses in the beginning. The very next chapter shows Abram obeying Sarah’s folly to have his son by Hagar! The next chapter has Abraham laughing at God and begging for Ishmael (Genesis 17:17-18)! God described his faith without lapses (Romans 4:3,17-22; Hebrews 11:8-19). See Isaiah 55:8-9!

"And it was counted unto him for righteousness"~This simple, profound, and important clause is of great import to the doctrine of salvation.
What does it mean? How does this act of faith in Abram’s life relate to his justification? Abraham’s faith at this event was counted to him for righteousness, the grand object of Paul’s gospel of grace (1:17; 3:21; 4:3). How exactly is faith counted for righteousness?

Was his faith put on a scale of good to be counted (added) toward final justification? Was this act of faith decisional regeneration of the Arminians, at which time Abraham’s old man and will of the flesh finally decided for Jesus, and he was born again, his name was written down in glory, and he was seen for the first time as righteous before God? Tom, you would say YES !

Was this act of faith the instrument or means of regeneration and justification of most Calvinists, (which we are not, in the true sense of Calvinism)~who see a decision of faith as the necessary condition, though sovereignly brought about, to be the moment that Abraham became legally righteous before God?

Whatever hermeneutical and soteriological choice one make, they must define and prove Abram’s condition by nature and legal position before God in Genesis 11, 12, 13, and 14!

This simple, profound, and important clause is repeated several times in the New Testament.

1. Note … faith was “counted” to Abraham for righteousness (Genesis 15:6; Romans 4:3).
2. Note … faith was “reckoned” to Abraham for righteousness (Romans 4:9-10).
3. Note … faith was “imputed” to Abraham for righteousness (Romans 4:11,22-23; James 2:23).
4. Note … faith was “accounted” to Abraham for righteousness (Galatians 3:6).
5. These are all synonyms without any significant differentiation in intent or meaning, all taken from Genesis 15:6 and used by the apostles as an important part of justification.

It is our responsibility to identify the exact sense of the combined statements about faith.

Consider, “And Abraham believed Jehovah’s promise; and Jehovah counted, reckoned, imputed, and accounted Abraham’s faith in His promise to Abraham for righteousness.”

Every man seeks to be righteous before God, to be counted righteous by God; and God here counted Abraham as a righteous man by virtue of his faith in His incredible promise.

And this written record of Abram’s faith would one day condemn Jews and encourage us. There is no quantity of things to be numbered, so counted must be taken in another sense.

1. Count. To esteem, account, reckon, consider, regard, hold (a thing) to be (so and so).
2. Reckon. To consider, judge, or estimate by, or as the result of, calculation.
3. Impute. To reckon or take into account; to reckon, regard, consider.
4. Account. To reckon, estimate, value, hold (a thing to be so and so).

These words all mean to consider, esteem, hold, or regard (a thing) to be (so and so).

They are accounting terms for measuring the value of a person’s conduct (Mat 18:23-24). Did God repay Abram’s faith with righteousness? Or commend his faith as righteous? Consider:

Abram had great faith and works long before (Hebrews 11:8; Genesis 12:4,7-8; 13:4,18; 14:20,22). Do you truly believe did the priest of the most high God bless him before he was justified?

He was already elect to justification before the world began (Ephesians 1:4; 2nd Timothy 1:9; etc.). He was already fully justified in the sight of God by the everlasting covenant of grace.

God chose this act of faith to commend and approve Abram as a righteous man, which finds its value in that nothing was done of a meritorious nature, especially Law works.

Abram’s example is the antithesis of salvation by Moses’ Law; Abram merely believed. His legal status did not change, but God’s approval, his assurance, and our learning did! However, even his faith was not worth much until his great work (Genesis 22:12; James 2:21-24).

We understand Genesis 15:6 as given to confound Moses’ worshippers and comfort us! Therefore, these words all mean God considers faith to be the evidence of righteousness.

Consider by combining the definitions above, “And Abraham believed Jehovah’s promise; and Jehovah considered, esteemed, held, and regarded Abraham’s faith in His promise as evidence and proof of Abraham’s righteousness. Abraham’s faith was the evidence that God officially recognized (counted, accounted, imputed, or reckoned) Abraham’s righteousness. God formally and scripturally declared faith as the basic identifying mark of justification.

We have basically three options to prove, and we will hold fast only one of the possibilities. Arminians hold Abram was condemned before God and dead in sin, but his faith moved God to regenerate him and legally declare him righteous by Christ’s offered merits.

Calvinists must hold elect Abram was regenerated and therefore believed, simultaneously according to most, and fulfilled the necessary requirement of faith to be just before God.

We believe Jesus Christ absolutely, completely, and finally justified all the elect by His substitutionary death on the cross, with faith and good works merely being evidence of it.

His faith could not be a condition, since no man has even the basis for faith (Romans 3:10-18).

God's word established faith as the basic and initial identifying mark of justification before God.

We reject all false notions of this statement that have been invented by men to glory in men.

1. Abraham believed God, so God gave him the offered righteousness by virtue of his faith.
2. Abraham believed God, so he was born again right then and there by the Spirit’s power.
3. Abraham believed God, so the gospel became the power of eternal life to his wicked soul.
4. Abraham believed God, so God counted his great faith as good enough for righteousness.
5. Abraham believed God, so God changed him from unrighteous to righteous, right then.

​

 

[TomL]

Romans 4:3~"For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.​

For what saith the scripture."

In all questions and controversies, the only final authority is what the scriptures declare. A child of God with inspired scriptures need not fear any (Job 32:6-22; Ps 119:98-100). Rather than just arguing from reason (4:2), Paul brought the Jewish scriptures to bear. And so must we. The Spirit moved Paul to write this as surely as He moved Moses to write Genesis 15:6. This simple verse of scripture, Genesis 15:6, was written for us to know how and when Abraham was justified and us as well (4:23-25), though the object of our faith is different.

"Abraham believed God"~ The event was recorded by Moses in Genesis 15:1-6, and the facts of the case are important. God blessed Abram to defeat four kings and declared He was his reward (Genesis 15:1). Abram took the liberty of the occasion to request a son other than Eliezer (Genesis 15:2-3). Abram showed a lack of faith in God’s earlier promises of a seed (Genesis 12:7; 13:15-16). In response, God declared that Eliezer would not be his seed, but his own son (Genesis 15:4). God told him to count the stars, for they represented the multitude of his seed (Genesis 15:5). Abraham believed God’s promise that Eliezer was not his seed, that he would have his own biological son, and that his seed would be an incredible multitude. God had promised this multitudinous seed before with a different metaphor (Genesis 13:16).

The event was recorded for the benefit of Paul’s readers, Jews and Gentiles (4:23-25), though there was nothing exceptional about it, for Abraham had great faith long before this event, and it was not until his offering of Isaac did he really show faith (Hebrews 11:8-19; James 2:21-23).

Abraham believed God … but not without some serious doubts and lapses in the beginning. The very next chapter shows Abram obeying Sarah’s folly to have his son by Hagar! The next chapter has Abraham laughing at God and begging for Ishmael (Genesis 17:17-18)! God described his faith without lapses (Romans 4:3,17-22; Hebrews 11:8-19). See Isaiah 55:8-9!

"And it was counted unto him for righteousness"~This simple, profound, and important clause is of great import to the doctrine of salvation.
What does it mean? How does this act of faith in Abram’s life relate to his justification? Abraham’s faith at this event was counted to him for righteousness, the grand object of Paul’s gospel of grace (1:17; 3:21; 4:3). How exactly is faith counted for righteousness?

Was his faith put on a scale of good to be counted (added) toward final justification? Was this act of faith decisional regeneration of the Arminians, at which time Abraham’s old man and will of the flesh finally decided for Jesus, and he was born again, his name was written down in glory, and he was seen for the first time as righteous before God? Tom, you would say YES !

Was this act of faith the instrument or means of regeneration and justification of most Calvinists, (which we are not, in the true sense of Calvinism)~who see a decision of faith as the necessary condition, though sovereignly brought about, to be the moment that Abraham became legally righteous before God?

Whatever hermeneutical and soteriological choice one make, they must define and prove Abram’s condition by nature and legal position before God in Genesis 11, 12, 13, and 14!

This simple, profound, and important clause is repeated several times in the New Testament.

1. Note … faith was “counted” to Abraham for righteousness (Genesis 15:6; Romans 4:3).
2. Note … faith was “reckoned” to Abraham for righteousness (Romans 4:9-10).
3. Note … faith was “imputed” to Abraham for righteousness (Romans 4:11,22-23; James 2:23).
4. Note … faith was “accounted” to Abraham for righteousness (Galatians 3:6).
5. These are all synonyms without any significant differentiation in intent or meaning, all taken from Genesis 15:6 and used by the apostles as an important part of justification.

It is our responsibility to identify the exact sense of the combined statements about faith.

Consider, “And Abraham believed Jehovah’s promise; and Jehovah counted, reckoned, imputed, and accounted Abraham’s faith in His promise to Abraham for righteousness.”

Every man seeks to be righteous before God, to be counted righteous by God; and God here counted Abraham as a righteous man by virtue of his faith in His incredible promise.

And this written record of Abram’s faith would one day condemn Jews and encourage us. There is no quantity of things to be numbered, so counted must be taken in another sense.

1. Count. To esteem, account, reckon, consider, regard, hold (a thing) to be (so and so).
2. Reckon. To consider, judge, or estimate by, or as the result of, calculation.
3. Impute. To reckon or take into account; to reckon, regard, consider.
4. Account. To reckon, estimate, value, hold (a thing to be so and so).

These words all mean to consider, esteem, hold, or regard (a thing) to be (so and so).

They are accounting terms for measuring the value of a person’s conduct (Mat 18:23-24). Did God repay Abram’s faith with righteousness? Or commend his faith as righteous? Consider:

Abram had great faith and works long before (Hebrews 11:8; Genesis 12:4,7-8; 13:4,18; 14:20,22). Do you truly believe did the priest of the most high God bless him before he was justified?

He was already elect to justification before the world began (Ephesians 1:4; 2nd Timothy 1:9; etc.). He was already fully justified in the sight of God by the everlasting covenant of grace.

God chose this act of faith to commend and approve Abram as a righteous man, which finds its value in that nothing was done of a meritorious nature, especially Law works.

Abram’s example is the antithesis of salvation by Moses’ Law; Abram merely believed. His legal status did not change, but God’s approval, his assurance, and our learning did! However, even his faith was not worth much until his great work (Genesis 22:12; James 2:21-24).

We understand Genesis 15:6 as given to confound Moses’ worshippers and comfort us! Therefore, these words all mean God considers faith to be the evidence of righteousness.

Consider by combining the definitions above, “And Abraham believed Jehovah’s promise; and Jehovah considered, esteemed, held, and regarded Abraham’s faith in His promise as evidence and proof of Abraham’s righteousness. Abraham’s faith was the evidence that God officially recognized (counted, accounted, imputed, or reckoned) Abraham’s righteousness. God formally and scripturally declared faith as the basic identifying mark of justification.

We have basically three options to prove, and we will hold fast only one of the possibilities. Arminians hold Abram was condemned before God and dead in sin, but his faith moved God to regenerate him and legally declare him righteous by Christ’s offered merits.

Calvinists must hold elect Abram was regenerated and therefore believed, simultaneously according to most, and fulfilled the necessary requirement of faith to be just before God.

We believe Jesus Christ absolutely, completely, and finally justified all the elect by His substitutionary death on the cross, with faith and good works merely being evidence of it.

His faith could not be a condition, since no man has even the basis for faith (Romans 3:10-18).

God's word established faith as the basic and initial identifying mark of justification before God.

We reject all false notions of this statement that have been invented by men to glory in men.

1. Abraham believed God, so God gave him the offered righteousness by virtue of his faith.
2. Abraham believed God, so he was born again right then and there by the Spirit’s power.
3. Abraham believed God, so the gospel became the power of eternal life to his wicked soul.
4. Abraham believed God, so God counted his great faith as good enough for righteousness.
5. Abraham believed God, so God changed him from unrighteous to righteous, right then.

​

More filibustering and failing to address what was asked

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

Still no answer

What must one do to have his faith counted for righteousness?

Still no answer

 

[Red Baker]

Romans 4:4~"Now to him that worketh is the reward not reckoned of grace, but of debt.​

Now to him that worketh." Paul pressed forward in his argument, having proven Abraham righteous without works. He proved it by works detracting from God’s glory (4:2), which cannot be (3:27). He proved it by the declaration of scripture (Genesis 15:6), which ascribed it to faith only.

The work Paul opposed was Jewish legalistic work of the Law of Moses, which he will take up in order in the following verses – first circumcision (4:9-12), and then the law (4:13-15).

We will include all Arminians, sacramentalism, decisionalists, and others who require conditions for justification to be included in this verse by their soteriology.

Any system of salvation that requires human conditions in order to obtain justification it is included. It does not matter how a condition is viewed or described, if it is the determining factor~like Tom's golden calf~faith.

Faith is a work, when we view it as the Arminians require and teach it to gain eternal life. It is a work, because it is the human effort of preachers to get the gospel to men for it, and this work includes prayer warriors, organists, giving for missions, deputation work, etc. It is a work, because it is the necessary condition by which a man distinguishes himself from other sinners to obtain God’s grace for eternal life by wisely using his own free will. It is a greater work than Jesus Christ’s work on the cross, for that did not save anyone at all by itself, without the sinner’s contribution of his own efforts to savingly believe. It is a work for a man dead in trespasses and sins to consider the gospel as precious, when all other such men consider it foolishness (John 8:43,47; Ist Corinthians 2:14; 2nd Corinthains 4:3; etc.).

Is the reward not reckoned of grace.

If work is involved in obtaining God’s mercy, then God must pay, rather than freely give it. If work is involved in obtaining God’s mercy, then God is a debtor rather than a free Giver. Work makes it an issue of debt-reward instead of grace-gift, and eternal life is a grace-gift. Paul had established justification by free grace (Romans 3:24), so work is excluded by definition. Grace is demerited favor – the opposite of what a man has earned and has coming to him, as Paul will explain shortly in Romans 6:23.

Grace and works are mutually exclusive, as Paul will preach just a few chapters later (Romans 11:6). Grace and works are exclusive by definition. They cannot be mixed under any conditions. Grace plus anything corrupts grace, because true Bible grace is a gift of free and pure mercy. Reckoning, or accounting, of such an arrangement of conditions denies any grace involved. Yet, justification is by free grace (Romans 3:24), so that any and all works are excluded by definition.

"But of debt"~ Conditions, as Moses’ Law, make justification the result of debt, not grace. God forbid! Eternal life is the gift of God in more ways than one: it is not offered upon conditions.

One more post later....​

 

[Red Baker]

Romans 4:5~"But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.​

But to him that worketh not."

There is another plan of salvation, the Bible plan, revealed from heaven, which rejects works. The Bible plan sees human cooperation and efforts the result of grace, not conditions for it!

Salvation is of the LORD! We do not compromise that glorious declaration in any way at all!

Faith is definitely a work – a work that God expects and requires (John 6:28-29), but it is not a legal, Jewish work of the Law, when it rests on the gracious and finished gift of God. Faith is definitely commandment keeping (Matthew 23:23; Ist John 3:23), but it is the acceptable evidence of justification when it is viewed as evidence of those justified by God’s grace in Christ Jesus.

The works Paul condemned are works of the Law viewed as conditions for justification.

"But believeth"~The Arminian shouts, “See, faith is not a work. Can you read Paul’s words? Leave us alone!” The Calvinist shouts, “See, faith is the instrument! Can you read Paul? Leave us alone!”

The contrast here by Paul is faith, Abraham’s faith in context, as opposed to works of Moses’ Law like circumcision and the several hundred other commandments before Joshua (4:9-15). Paul had never met an Arminian or Calvinist, so he was not defending either view of faith. He had met plenty of Jewish legalists, and he condemned their heresy on the grounds of faith.

Justifying faith here is faith that believes God justifies the ungodly by grace alone. Period! We go not understate this faith. It is a tremendous evidence of powerful grace in a dead sinner.

"On him that justifieth the ungodly"~The only faith that works in this context is faith in God as Justifier of the ungodly, of wicked enemies, not in God as Justifier of the believer, of the faithful, of the obedient, etc.

An Arminian’s faith generally rests on God justifying believers on the basis and/or merit of their faith produced by their free will – thus faith becomes a meritorious, conditional work. If an Arminian denies this, it is due to their own confusion about their contradictory doctrine.

God justifies men by free grace through Jesus Christ’s redemptive work (Romans 3:23-26; 8:28-33; etc.). They were chosen in Christ, died for by Christ, and had Christ’s work applied by the Spirit when they were dead sinners following the devil (Ephesians 2:1-7; Titus 3:3-7; etc.).

No wonder Samuel Richardson and William Kiffen in 1647 wrote against faith in believing as the means for justification, for they were sick of Arminian confidence in faith rather than in Jesus Christ alone, see …

There is a means of justification – the means of the death of the testator (Hebrews 9:12-15).

"His faith is counted for righteousness"~The identical language used of Abraham (Genesis 15:6) and Phinehas (Ps 106:31) is used here for those who show their righteousness by faith in God and His Son Jesus Christ (Romans4:23-25).

Faith is the first evidence of righteousness granted by God for numerous reasons.

1. Faith is the consequence of bestowed righteousness through Jesus Christ (2nd Peter 1:1).
2. Faith in God from men without understanding by nature is evidence indeed (Romans 3:11).
3. Faith in God from men that never sought God by nature is evidence indeed (Romans 3:11).
4. Faith in God from men that had no fear of God before their eyes is evidence (Romans 3:18)

Need more? So, please do not accuse us of not addressing certain scriptures, when the truth is, it is you, sir that refuses to address scriptures

 

[TomL]

Romans 4:4~"Now to him that worketh is the reward not reckoned of grace, but of debt.​

Now to him that worketh." Paul pressed forward in his argument, having proven Abraham righteous without works. He proved it by works detracting from God’s glory (4:2), which cannot be (3:27). He proved it by the declaration of scripture (Genesis 15:6), which ascribed it to faith only.

The work Paul opposed was Jewish legalistic work of the Law of Moses, which he will take up in order in the following verses – first circumcision (4:9-12), and then the law (4:13-15).

We will include all Arminians, sacramentalism, decisionalists, and others who require conditions for justification to be included in this verse by their soteriology.

Any system of salvation that requires human conditions in order to obtain justification it is included. It does not matter how a condition is viewed or described, if it is the determining factor~like Tom's golden calf~faith.

Faith is a work, when we view it as the Arminians require and teach it to gain eternal life. It is a work, because it is the human effort of preachers to get the gospel to men for it, and this work includes prayer warriors, organists, giving for missions, deputation work, etc. It is a work, because it is the necessary condition by which a man distinguishes himself from other sinners to obtain God’s grace for eternal life by wisely using his own free will. It is a greater work than Jesus Christ’s work on the cross, for that did not save anyone at all by itself, without the sinner’s contribution of his own efforts to savingly believe. It is a work for a man dead in trespasses and sins to consider the gospel as precious, when all other such men consider it foolishness (John 8:43,47; Ist Corinthians 2:14; 2nd Corinthains 4:3; etc.).

Is the reward not reckoned of grace.

If work is involved in obtaining God’s mercy, then God must pay, rather than freely give it. If work is involved in obtaining God’s mercy, then God is a debtor rather than a free Giver. Work makes it an issue of debt-reward instead of grace-gift, and eternal life is a grace-gift. Paul had established justification by free grace (Romans 3:24), so work is excluded by definition. Grace is demerited favor – the opposite of what a man has earned and has coming to him, as Paul will explain shortly in Romans 6:23.

Grace and works are mutually exclusive, as Paul will preach just a few chapters later (Romans 11:6). Grace and works are exclusive by definition. They cannot be mixed under any conditions. Grace plus anything corrupts grace, because true Bible grace is a gift of free and pure mercy. Reckoning, or accounting, of such an arrangement of conditions denies any grace involved. Yet, justification is by free grace (Romans 3:24), so that any and all works are excluded by definition.

"But of debt"~ Conditions, as Moses’ Law, make justification the result of debt, not grace. God forbid! Eternal life is the gift of God in more ways than one: it is not offered upon conditions.

One more post later....​

The filibustering continues without answer to the question originally asked

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

Still no answer

What must one do to have his faith counted for righteousness?

Still no answer

Galatians 2:16 (KJV 1900) — 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

What did they do that they might be justified by the faith of Christ?

Never an answer

 

[TomL]

Romans 4:3~"For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.​

For what saith the scripture."

In all questions and controversies, the only final authority is what the scriptures declare. A child of God with inspired scriptures need not fear any (Job 32:6-22; Ps 119:98-100). Rather than just arguing from reason (4:2), Paul brought the Jewish scriptures to bear. And so must we. The Spirit moved Paul to write this as surely as He moved Moses to write Genesis 15:6. This simple verse of scripture, Genesis 15:6, was written for us to know how and when Abraham was justified and us as well (4:23-25), though the object of our faith is different.

"Abraham believed God"~ The event was recorded by Moses in Genesis 15:1-6, and the facts of the case are important. God blessed Abram to defeat four kings and declared He was his reward (Genesis 15:1). Abram took the liberty of the occasion to request a son other than Eliezer (Genesis 15:2-3). Abram showed a lack of faith in God’s earlier promises of a seed (Genesis 12:7; 13:15-16). In response, God declared that Eliezer would not be his seed, but his own son (Genesis 15:4). God told him to count the stars, for they represented the multitude of his seed (Genesis 15:5). Abraham believed God’s promise that Eliezer was not his seed, that he would have his own biological son, and that his seed would be an incredible multitude. God had promised this multitudinous seed before with a different metaphor (Genesis 13:16).

The event was recorded for the benefit of Paul’s readers, Jews and Gentiles (4:23-25), though there was nothing exceptional about it, for Abraham had great faith long before this event, and it was not until his offering of Isaac did he really show faith (Hebrews 11:8-19; James 2:21-23).

Abraham believed God … but not without some serious doubts and lapses in the beginning. The very next chapter shows Abram obeying Sarah’s folly to have his son by Hagar! The next chapter has Abraham laughing at God and begging for Ishmael (Genesis 17:17-18)! God described his faith without lapses (Romans 4:3,17-22; Hebrews 11:8-19). See Isaiah 55:8-9!

"And it was counted unto him for righteousness"~This simple, profound, and important clause is of great import to the doctrine of salvation.
What does it mean? How does this act of faith in Abram’s life relate to his justification? Abraham’s faith at this event was counted to him for righteousness, the grand object of Paul’s gospel of grace (1:17; 3:21; 4:3). How exactly is faith counted for righteousness?

Was his faith put on a scale of good to be counted (added) toward final justification? Was this act of faith decisional regeneration of the Arminians, at which time Abraham’s old man and will of the flesh finally decided for Jesus, and he was born again, his name was written down in glory, and he was seen for the first time as righteous before God? Tom, you would say YES !

Was this act of faith the instrument or means of regeneration and justification of most Calvinists, (which we are not, in the true sense of Calvinism)~who see a decision of faith as the necessary condition, though sovereignly brought about, to be the moment that Abraham became legally righteous before God?

Whatever hermeneutical and soteriological choice one make, they must define and prove Abram’s condition by nature and legal position before God in Genesis 11, 12, 13, and 14!

This simple, profound, and important clause is repeated several times in the New Testament.

1. Note … faith was “counted” to Abraham for righteousness (Genesis 15:6; Romans 4:3).
2. Note … faith was “reckoned” to Abraham for righteousness (Romans 4:9-10).
3. Note … faith was “imputed” to Abraham for righteousness (Romans 4:11,22-23; James 2:23).
4. Note … faith was “accounted” to Abraham for righteousness (Galatians 3:6).
5. These are all synonyms without any significant differentiation in intent or meaning, all taken from Genesis 15:6 and used by the apostles as an important part of justification.

It is our responsibility to identify the exact sense of the combined statements about faith.

Consider, “And Abraham believed Jehovah’s promise; and Jehovah counted, reckoned, imputed, and accounted Abraham’s faith in His promise to Abraham for righteousness.”

Every man seeks to be righteous before God, to be counted righteous by God; and God here counted Abraham as a righteous man by virtue of his faith in His incredible promise.

And this written record of Abram’s faith would one day condemn Jews and encourage us. There is no quantity of things to be numbered, so counted must be taken in another sense.

1. Count. To esteem, account, reckon, consider, regard, hold (a thing) to be (so and so).
2. Reckon. To consider, judge, or estimate by, or as the result of, calculation.
3. Impute. To reckon or take into account; to reckon, regard, consider.
4. Account. To reckon, estimate, value, hold (a thing to be so and so).

These words all mean to consider, esteem, hold, or regard (a thing) to be (so and so).

They are accounting terms for measuring the value of a person’s conduct (Mat 18:23-24). Did God repay Abram’s faith with righteousness? Or commend his faith as righteous? Consider:

Abram had great faith and works long before (Hebrews 11:8; Genesis 12:4,7-8; 13:4,18; 14:20,22). Do you truly believe did the priest of the most high God bless him before he was justified?

He was already elect to justification before the world began (Ephesians 1:4; 2nd Timothy 1:9; etc.). He was already fully justified in the sight of God by the everlasting covenant of grace.

God chose this act of faith to commend and approve Abram as a righteous man, which finds its value in that nothing was done of a meritorious nature, especially Law works.

Abram’s example is the antithesis of salvation by Moses’ Law; Abram merely believed. His legal status did not change, but God’s approval, his assurance, and our learning did! However, even his faith was not worth much until his great work (Genesis 22:12; James 2:21-24).

We understand Genesis 15:6 as given to confound Moses’ worshippers and comfort us! Therefore, these words all mean God considers faith to be the evidence of righteousness.

Consider by combining the definitions above, “And Abraham believed Jehovah’s promise; and Jehovah considered, esteemed, held, and regarded Abraham’s faith in His promise as evidence and proof of Abraham’s righteousness. Abraham’s faith was the evidence that God officially recognized (counted, accounted, imputed, or reckoned) Abraham’s righteousness. God formally and scripturally declared faith as the basic identifying mark of justification.

We have basically three options to prove, and we will hold fast only one of the possibilities. Arminians hold Abram was condemned before God and dead in sin, but his faith moved God to regenerate him and legally declare him righteous by Christ’s offered merits.

Calvinists must hold elect Abram was regenerated and therefore believed, simultaneously according to most, and fulfilled the necessary requirement of faith to be just before God.

We believe Jesus Christ absolutely, completely, and finally justified all the elect by His substitutionary death on the cross, with faith and good works merely being evidence of it.

His faith could not be a condition, since no man has even the basis for faith (Romans 3:10-18).

God's word established faith as the basic and initial identifying mark of justification before God.

We reject all false notions of this statement that have been invented by men to glory in men.

1. Abraham believed God, so God gave him the offered righteousness by virtue of his faith.
2. Abraham believed God, so he was born again right then and there by the Spirit’s power.
3. Abraham believed God, so the gospel became the power of eternal life to his wicked soul.
4. Abraham believed God, so God counted his great faith as good enough for righteousness.
5. Abraham believed God, so God changed him from unrighteous to righteous, right then.

​

The filibustering continues without answer to the question originally asked

Romans 4:1–5 (KJV 1900) — 1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

What did Abraham do to be justified according to the text?

Still no answer

What must one do to have his faith counted for righteousness?

Still no answer

Galatians 2:16 (KJV 1900) — 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

What did they do that they might be justified by the faith of Christ?

 

[Red Baker]

The filibustering continues without answer to the question originally asked

Poor excuse for refusing to answer your posts directed to you, answering your question concerning Abraham~answering it is a way that you could not accuse us of not answering it. I gave you more than I normally would, so that you could not keep saying we have not address your question, concerning Abraham ~but, if you want to be dishonest, then that's on you before God.

I'm coming back with more from Galatians and other scriptures.