By Bob Wilkin 

I just finished working through suggestions by Philippe Sterling, Ken Yates, and Geoff Stevens on my commentary on Genesis for the upcoming Grace Old Testament Commentary, “Volume 1, The Torah.” Philippe and Geoff suggested I discuss the pros and cons of Abraham’s being born again when he heard Gen 12:1-3, long before he heard Gen 15:1-5. 

Prior to their suggestion, I had advocated the view that Abram was born again when he heard the words of 15:1-5. I had not even mentioned the possibility that he was regenerated earlier.

Here is what we came up with concerning Gen 12:1-3: 

Some commentators believe that Abram was justified by faith alone at this time. They suggest that Gen 15:6 refers to this incident. It is true that Paul cited Gen 12:3 in relation to justification: “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.’ So then those who are of faith are blessed with believing Abraham” (Gal 3:8-9). Even though the blessing of all nations in Abram refers to justification by faith alone, it is not clear that Abram understood that when he heard Gen 12:1-3. 

It is possible that Gen 15:6 is looking back to this incident. See comments there. But it is also possible that at this time Abram merely believed that the one true God existed and that He was trustworthy concerning these seven things He promised. 

And here is what we ironed out concerning Gen 15:6: 

At this point, Abram believed in the LORD. Contextually, he believed in the LORD concerning what He had just promised—an heir from Abram’s own body and an innumerable number of descendants. Considering Gen 3:15, John 8:56, and Rom 4:1-5, 19-22, it is evident that Abram believed the Messiah would come from his line and that by faith in the coming Messiah he was justified once and for all before God.  

Genesis 15:4-5 explained to Abram what Gen 12:1-3 meant. The promise of justification by faith is to all—both Jews and Gentiles—who believe in the one coming from Abram. That one would be the Messiah, God’s anointed.  

Abram was not justified by believing that God existed or by a general faith in God. He believed specifically in the coming Messiah for his eternal salvation.  

The son to be born, Isaac, would be the heir, but not the Messiah. The Messiah would come from the line of Abraham through Isaac. 

Paul used Gen 15:6 in Rom 4:3-5, 19-22, and in Gal 3:6 to prove justification by faith alone apart from works. It is wrong to think there was a different way to be justified in the OT. It was not by offering animal sacrifices, by faith plus works, or by commitment. It was simply by faith in the coming Messiah.  

Many Christian traditions wrongly understand the word believe (aman) in 15:6 the same way they understand believe (pistueō) in John 3:16. They understand it to mean turning from sin, surrendering, and persevering in obedience.  

The fact that Paul cites Gen 15:6 three times to prove justification by faith alone suggests that this was the time at which Abram was justified… 

What difference does it make? I think it matters as to how we understand Gen 12:1-3, Gen 15:1-6, and the NT quotations of Gen 12:3 and Gen 15:6. I realize that others whom I greatly respect (Sterling, Stevens, and John Niemelä, for example) believe that Abraham came to faith earlier.  

Genesis 15:1-5 is speaking of the Messiah as coming through Abram and Sarai. That is not as evident in Gen 12:1-3. Based on what Abram says in Gen 15:2-3, at that point he still does not believe in the promise of a son through Sarai. While Gen 12:1-3 indicates that Abram would become a great nation, hence alluding to the Messiah who would come through him, that is not nearly as clear as Gen 15:4-5.  

Practically speaking, there is probably no major difference. However, correctly interpreting God’s Word matters, even in seemingly minor issues.  

I suggest you meditate on this question. It is worth further thought.  

Keep grace in focus and you will be very interested in when and how (by grace through faith in Messiah, apart from works) OT people were justified and regenerated.