Justification:
The doctrine of Justification knows at least two views (both views were presented at the 2003 UGST Symposium) in the UPC. Dr. Bernard holds the most prominent view (Justification after the entire New Birth) and then there is the view of Dr. Segraves (Justification at the point of faith). The latter view is the one I hold. I would caution my friends and enemies, at this point however, that this view does not do violence to what we currently believe about the New Birth--for the most part (some people have some odd ideas).
In
Genesis 15:5-6 Abraham’s only response to God’s promise, at this point, was that "he believed in the LORD." The verb translated "believed," indicates that Abraham trusted God to keep His promise. Actually no other response was expected or possible at this point. Although the genuineness of Abraham’s faith was later demonstrated, in a tangible way, as he offered Isaac, it serves Paul’s purpose to focus on the fact that Abraham was justified apart from and prior to works (the same example is given of David in
Romans 4:5-8). I believe that, although faith results in obedience to God’s commands, justification occurs at the point of faith.
Genesis 15:6 indicates that because Abraham trusted in the LORD, God
imputed or reckoned righteousness to Him. Because Abraham trusted God, he had a relationship with God.
Genesis 15:6 says nothing about Abraham’s personal righteousness; it does not suggest that righteousness was
imparted to him so that he was regenerated. In fact, according to Paul, just the opposite was the case: God “justifies the ungodly” (
Romans 4:5). The only possible meaning for this is that when ungodly persons put their trust in God, their “faith is accounted for righteousness” (
Romans 4:5).
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