And he believed in the LORD; and he counted it to him for righteousness.
6. he believed in the Lord ] Abram believed (1) in God’s protection ( Gen 15:1), (2) in the fulfilment of the promise of a son ( Gen 15:4), and (3) of innumerable descendants ( Gen 15:5). It is this trust to which St Paul refers (Rom 4:18), “who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.”
“Believed in,” i.e. “believed,” “trusted,” as with the same Hebrew construction, Exo 14:31, Jon 3:5.
In the Ep. to the Hebrews (Gen 11:8; Gen 11:17) Abram’s faith is not illustrated from this, passage, but from his leaving his country (chap. 12) and from his sacrifice of his son (22).
and he counted it to him for righteousness ] A short pregnant sentence of abstract religious thought. The word “righteousness” ( e dqh) occurs here for the first time in Scripture. It denotes the qualities of the man who is “righteous,” or “right with God” (see note on addq, Gen 7:1). To the Israelite, “righteousness” implied the perfect obedience of the law. The writer records that, at a time when there was no law, Jehovah reckoned the faith of Abram, shewn in simple trust and obedience, as equivalent to the subsequent technical fulfilment of legal righteousness. The trustful surrender to the loving will of God is represented, in this typical instance of the father of the Israelite people, as, in Divine estimation, the foundation of true religion.
For the phrase, cf. the reference to Phinehas, Psa 106:31, “and that was counted unto him for righteousness.”
For the argument based by St Paul on this verse in connexion with the doctrine of the justification by faith, see Rom 4:1-25; Gal 3:6: cf. Jas 2:23.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 6. And he believed in the Lord; and he counted it to him for righteousness.] This I conceive to be one of the most important passages in the whole Old Testament. It properly contains and specifies that doctrine of justification by faith which engrosses so considerable a share of the epistles of St. Paul, and at the foundation of which is the atonement made by the Son of God: And he (Abram) believed heemin, he put faith) in Jehovah, vaiyachshebeita lo, and he counted it-the faith he put in Jehovah, to HIM for righteousness, tsedakak, or justification; though there was no act in the case but that of the mind and heart, no work of any kind. Hence the doctrine of justification by faith, without any merit of works; for in this case there could be none-no works of Abram which could merit the salvation of the whole human race. It was the promise of God which he credited, and in the blessedness of which he became a partaker through faith. See at the close of the chapter; See Clarke on Ge 15:19; see also on “Ro 4:13“, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He believed in the Lord, i.e. he was fully persuaded that God was able to fulfil, and would certainly fulfil, the promise made to him concerning a child, and especially concerning the Messias, who should come out of his loins by that child, and that both himself and all people should be justified and blessed in and through him.
He counted it to him, or reckoned, or imputed, as this word is translated, Rom 4:10,22,
for righteousness, i.e. for a righteous and worthy action, as Psa 106:31; and further, in respect of this action and grace of faith, whereby he relied upon God for the promised Seed, and upon the promised Seed too, he pronounced him a just and righteous person notwithstanding his failings, which even this history acquaints us with, and graciously accepted him as such; which sense is easily gathered from St. Paul’s explication and accommodation of this passage, Rom 4:9,18,22.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he believed in the Lord,…. The Targums of Onkelos and Jonathan are,
“in the Word of the Lord;”
in the essential Word of the Lord, in Christ the Lord his righteousness; he believed in the promise of God, that he should have a seed, and a very numerous one; he believed that the Messiah would spring from his seed; he believed in him as his Saviour and Redeemer; he believed in him for righteousness, and he believed in his righteousness as justifying him before God:
and he counted it to him for righteousness; not the act of his faith, but the object of it; and not the promise he believed, but what was promised, and his faith received, even Christ and his righteousness this was imputed to him without works, and while he was an uncircumcised person, for the proof of which the apostle produces this passage, Ro 4:3; wherefore this is not to be understood of any action of his being esteemed and accounted a righteous one, and he pronounced and acknowledged a righteous person on account of it; for Abram was not justified before God by his own works, but by the righteousness of faith, as all that believe are, that is, by the righteousness of Christ revealed to faith, and received by it: what is imputed is without a man, and the imputation of it depends upon the will of another; such the righteousness of Christ without works imputed by God the Father. This is the first time we read of believing, and as early do we hear of imputed righteousness.
Fuente: John Gill’s Exposition of the Entire Bible
6. And he believed in the Lord. None of us would be able to conceive the rich and hidden doctrine which this passage contains, unless Paul had borne his torch before us. (Rom 4:3.) But it is strange, and seems like a prodigy, that when the Spirit of God has kindled so great a light, yet the greater part of interpreters wander with closed eyes, as in the darkness of night. I omit the Jews, whose blindness is well known. But it is (as I have said) monstrous, that they who have had Paul as their luminous expositor; should so foolishly have depraved this place. However it hence appears, that in all ages, Satan has labored at nothing more assiduously than to extinguish, or to smother, the gratuitous justification of faith, which is here expressly asserted. The words of Moses are, “He believed in the Lord, and he counted it to him for righteousness.” In the first place, the faith of Abram is commended, because by it he embraced the promise of God; it is commended, in the second place, because hence Abram obtained righteousness in the sight of God, and that by imputation. For the word חשב ( chashab,) which Moses uses, is to be understood as relating to the judgment of God, just as in Psa 106:31, where the zeal of Phinehas is said to have been counted to him for righteousness. The meaning of the expression will, however, more fully appear by comparison with its opposites. (372) In Lev 7:18, it is said that when expiation has been made, iniquity ‘shall not be imputed’ to a man. Again, in Lev 17:4, ‘Blood shall be imputed unto that man.’ So, in 2Sa 19:19, Shimei says, ‘Let not the king impute iniquity unto me.’ Nearly of the same import is the expression in 2Kg 12:15, ‘They reckoned not with the man into whose hand they delivered the money for the work;’ that is, they required no account of the money, but suffered them to administer it, in perfect confidence. Let us now return to Moses. Just as we understand that they to whom iniquity is imputed are guilty before God; so those to whom he imputes righteousness are approved by him as just persons; wherefore Abram was received into the number and rank of just persons by the imputation of righteousness. For Paul, in order that he may show us distinctly the force and nature, or quality of this righteousness, leads us to the celestial tribunal of God. Therefore, they foolishly trifle who apply this term to his character as an honest man; (373) as if it meant that Abram was personally held to be a just and righteous man. They also, no less unskilfully, corrupt the text, who say that Abram is here ascribing to God the glory of righteousness seeing that he ventures to acquiesce surely in His promises, acknowledging Him to be faithful and true; for although Moses does not expressly mention the name of God, yet the accustomed method of speaking in the Scriptures removes all ambiguity. Lastly, it is not less the part of stupor than of impudence, when this faith is said to have been imputed to him for righteousness, to mingle with it some other meaning, than that the faith of Abram was accepted in the place of righteousness with God.
It seems, however, to be absurd, that Abram should be justified by believing that his seed would be as numerous as the stars of heaven; for this could be nothing but a particular faith, which would by no means suffice for the complete righteousness of man. Besides, what could an earthly and temporal promise avail for eternal salvation? I answer, first, that the believing of which Moses speaks, is not to be restricted to a single clause of the promise here referred to, but embraces the whole; secondly that Abram did not form his estimate of the promised seed from this oracle alone, but also from others, where a special benediction is added. Whence we infer that he did not expect some common or undefined seed, but that in which the world was to be blessed. Should any one pertinaciously insist, that what is said in common of all the children of Abram, is forcibly distorted when applied to Christ; in the first place, it cannot be denied that God now again repeats the promise before made to his servant, for the purpose of answering his complaint. But we have said — and the thing itself clearly proves — that Abram was impelled thus greatly to desire seed, by a regard to the promised benediction. Whence it follows, that this promise was not taken by him separately from others. But to pass all this over; we must, I say, consider what is here treated of, in order to form a judgment of the faith of Abram. God does not promise to his servant this or the other thing only, as he sometimes grants special benefits to unbelievers, who are without the taste of his paternal love; but he declares, that He will be propitious to him, and confirms him in the confidence of safety, by relying upon His protection and His grace. For he who has God for his inheritance does not exult in fading joy; but, as one already elevated towards heaven, enjoys the solid happiness of eternal life. It is, indeed, to be maintained as an axiom, that all the promises of God, made to the faithful, flow from the free mercy of 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, being fully persuaded that we are loved by God as sons. Therefore, Paul reasons from contraries, that he to whom faith is imputed for righteousness, has not been justified by works. (Rom 4:4.) For whosoever obtains righteousness by works, his merits come into the account before God. But we apprehend righteousness by faith, when God freely reconciles us to himself. Whence it follows, that the merit of works ceases when righteousness is sought by faith; for it is necessary that this righteousness should be freely given by God, and offered in his word, in order that any one may possess it by faith. To render this more intelligible, when Moses says that faith was imputed to Abram for righteousness, he does not mean that faith was that first cause of righteousness which is called the efficient, but only the formal cause; as if he had said, that Abram was therefore justified, because, relying on the paternal loving-kindness of God, he trusted to His mere goodness, and not to himself, nor to his own merits. For it is especially to be observed, that faith borrows a righteousness elsewhere, of which we, in ourselves, are destitute; otherwise it would be in vain for Paul to set faith in opposition to works, when speaking of the mode of obtaining righteousness. Besides, the mutual relation between the free promise and faith, leaves no doubt upon the subject.
We must now notice the circumstance of time. Abram was justified by faith many years after he had been called by God; after he had left his country a voluntary exile, rendering himself a remarkable example of patience and of continence; after he had entirely dedicated himself to sanctity and after he had, by exercising himself in the spiritual and external service of God, aspired to a life almost angelical. It therefore follows, that even to the end of life, we are led towards the eternal kingdom of God by the righteousness of faith. On which point many are too grossly deceived. For they grant, indeed, that the righteousness which is freely bestowed upon sinners and offered to the unworthy is received by faith alone; but they restrict this to a moment of time, so that he who at the first obtained justification by faith, may afterwards be justified by good works. By this method, faith is nothing else than the beginning of righteousness, whereas righteousness itself consists in a continual course of works. But they who thus trifle must be altogether insane. For if the angelical uprightness of Abram faithfully cultivated through so many years, in one uniform course, did not prevent him from fleeing tofaith, for the sake of obtaining righteousness; where upon earth besides will such perfection be found, as may stand in God’s sight? Therefore, by a consideration of the time in which this was said to Abram, (374) we certainly gather, that the righteousness of works is not to be substituted for the righteousness of faith, in any such way, that one should perfect what the other has begun; but that holy men are only justified by faith, as long as they live in the world. If any one object, that Abram previously believed God, when he followed Him at His call, and committed himself to His direction and guardianship, the solution is ready; that we are not here told when Abram first began to be justified, or to believe in God; but that in this one place it is declared, or related, how he had been justified through his whole life. For if Moses had spoken thus immediately on Abram’s first vocation, the cavil of which I have spoken would have been more specious; namely, that the righteousness of faith was only initial (so to speak) and not perpetual. But now since after such great progress, he is still said to be justified by faith, it thence easily appears that the saints are justified freely even unto death. I confess, indeed, that after the faithful are born again by the Spirit of God, the method of justifying differs, in some respect, from the former. For God reconciles to himself those who are born only of the flesh, and who are destitute of all good; and since he finds nothing in them except a dreadful mass of evils, he counts them just, by imputation. But those to whom he has imparted the Spirit of holiness and righteousness, he embraces with his gifts. Nevertheless, in order that their good works may please God, it is necessary that these works themselves should be justified by gratuitous imputation; but some evil is always inherent in them. Meanwhile, however, this is a settled point, that men are justified before God by believing not by working; while they obtain grace by faith, because they are unable to deserve a reward by works. Paul also, in hence contending, that Abram did not merit by works the righteousness which he had received before his circumcision, does not impugn the above doctrine. The argument of Paul is of this kind: The circumcision of Abram was posterior to his justification in the order of time, and therefore could not be its cause, for of necessity the cause precedes its effect. I also grant, that Paul, for this reason, contends that works are not meritorious, except under the covenant of the law, of which covenant, circumcision is put as the earnest and the symbol. But since Paul is not here defining the force and nature of circumcision, regarded as a pure and genuine institution of God, but is rather disputing on the sense attached to it, by those with whom he deals, he therefore does not allude to the covenant which God before had made with Abram, because the mention of it was unnecessary for the present purpose. Both arguments are therefore of force; first, that the righteousness of Abram cannot be ascribed to the covenant of the law, because it preceded his circumcision; and, secondly, that the righteousness even of the most perfect characters perpetually consists in faith; since Abram, with all the excellency of his virtues, after his daily and even remarkable service of God, was, nevertheless, justified by faith. For this also is, in the last place, worthy of observation, that what is here related concerning one man, is applicable to all the sons of God. For since he was called the father of the faithful, not without reason; and since further, there is but one method of obtaining salvation; Paul properly teaches, that a real and not personal righteousness is in this place described.
(372) “ Melius ex antitheto patebit.” — “ Toutefois on entendra mieux par l’antithese, c’est a dire, par ce qui est opposite, ce qu’ emporte ceci.” — French Tr
(373) The French version is strongly expressed. “ Et pourtant ceus — la gazouillent bien sottement, qui tirent ceci au bruit et renom de preud’hommie.” Especially do they chatter foolishly enough, who draw this aside to the fame and renown of honesty. — French Tr.
(374) “ Ergo ex ratione temporis certo colligimus.” — “ Nous recueillons donc pour certain, selon la raison du temps auquel ceci fut dit a Abram.” — French Tr
Fuente: Calvin’s Complete Commentary
(6) He believed in the Lord (in Jehovah) . . . We have here the germ of the doctrine of free justification. Abram was both a holy man and one who proved his faith by his works; but nevertheless the inspired narrator inserts this reflection, not after the history of the offering of Isaac, but in the account of this vision, where all that Abram did was to believe, and for that beliefs sake was accounted righteous before God. For the definite conclusions deduced from this verse by St. Paul see Romans 4. The quotation there is from the LXX., and gives the general sense, but the correct rendering of the Hebrew is that given in our version.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. He believed “Hebrews, and he trusted in Jehovah, and he counted it to him righteousness,” or it was counted, (one counted,) so Sept . , followed by Paul in Rom 4:3. A weighty comment of the inspired historian, which unifies the patriarchal, Mosaic, and Christian dispensations, as shown by Paul in the Epistle to the Romans . He is landless and childless, yet in the word of JEHOVAH, the SELF-EXISTENT, he has land and seed . This special act of trust in God, this signal instance of naked faith, (not Abram’s general or habitual faith,) was reckoned as righteous: not only by God, but in all generations of the faithful it stands forth as a monument of Abram’s righteousness. There is a parallel passage in Psa 106:30, where the deed of Phinehas, in executing God’s judgment, is commended, ‘and that was counted to him for righteousness,’ that is, this single act called for God’s special approval . So here, Abram’s trust in God’s simple word is stamped as righteousness, because such faith is the root of all virtues, it is the central source of the godly life, without which all outward works are as plants having no root . As Abram, in darkness and discouragement trusted God for the blessings promised him, and thus received God’s approval and this monumental position among believers, so, as Paul shows us, shall we be reckoned righteous if, in our darkness, we believe on Him who raised up Jesus our Lord from the dead, Rom 4:24. ” Newhall .
‘And he believed in Yahweh, and he counted it to him for righteousness.’
What a remarkable verse is this, for it is the heart of the Gospel. As Abram looks at the multiplicity of stars he believes, not in the stars, but in the faithfulness and goodness of Yahweh. All his disappointment and bitterness melts away for Yahweh has promised and He is faithful. And Yahweh sees his believing heart and accounts it to him as righteousness, as the fulfilment of all that was required of him in the covenant of God.
To the men of those days, in tribes and nations of which they were an essential part, the idea of righteousness was very much founded in loyalty to the tribe or nation. The truly righteous was he who truly served his tribe. This did, of course, include a certain morality, for obeying the laws of the tribe was part of his service, but it meant more than that, it meant total dedication to the tribe.
But here that thought is transferred to a man’s response to his God. Abram had left his tribe because of his loyalty to his God. Now in a supreme act of faith he responds to God’s promise, the God who in his own heart had replaced his tribe. And God accounts him as a worthy man, both as one who has walked in obedience to all His requirements and as one whose total loyalty is to Him.
But the vital point is that this is not because of his obedience, nor because of his loyalty, although both had in fact been amply proved, but because of his response of faith, because he accepted the impossible of which God spoke to him. For his obedience could never be total, and his loyalty could never be total (we have seen how he has sometimes failed in both) but God accounts him as, and accepts him as, totally faithful and obedient because of his faith in God’s promise. No wonder Paul uses this verse as the rock on which his doctrine of justification by faith is founded (Gal 3:6).
The pointing to the stars by Yahweh is subtle. To other nations the stars were gods, but to Abram they are to be the permanent reminder of the promises of Yahweh. Wherever he goes he will see them and remember.
Now in Gen 15:7 God returns to the point he had begun at in Gen 15:1. This is the main revelation, the ‘word of Yahweh’, although in His goodness God has given Abram a second subsidiary word of Yahweh to confirm the birth of a natural son. In a sense there has been a diversion over the great concern of Abram’s heart, but how blessedly it has been responded to, and what great blessing it means for Abram both with regard to the desire of his heart and in his spiritual life, but now Yahweh must return to His primary purpose. This is no break in the narrative. It is demanded in verse 1. Now will His covenant with Abram be ratified as never before. (Gen 15:2-6 were in one sense a break in the narrative, to satisfy the deep yearning in the heart of Abram).
Gen 15:6. He believed, &c. Not only that he should have a child, though his wife was barren, and far advanced in life, as well as himself; but also that his posterity, which seemed extremely improbable, should be, like the stars, innumerable. Assured of the Divine veracity and power, he gave glory to God, and firmly credited upon God’s authority what otherwise appeared impossible: and the Lord was so well satisfied with this faith of the patriarch, which gave so much honour to the truth of God, as well as proved so strongly Abram’s love and affiance, that he counted or reckoned it for righteousness, or justification to him; fully accepting of him: and that, as St. Paul remarks, before he was circumcised, to shew, that not only the circumcised who believe, but all who are partakers of Abram’s faith, shall be justified, fully accepted, esteemed, and treated as righteous before God. See Romans 4. where we shall have an occasion to speak more fully of this circumstance.
REFLECTIONS.We have in the foregoing verses God’s answer to Abram’s request.
1. An assurance of a son, not merely born in his house, but of himself: and such a son, whose progeny should vie with the stars of heaven for multitude, and shine as the stars for glory. Note; God is better to us than our fears, and when we almost despair, works most eminently to accomplish his own purposes.
2. Abram’s satisfaction in the answer. A thousand doubts of how and when might have arisen; but he regarded not his own age, nor the deadness of Sarah’s womb. See, (1.) The nature of faith, an acquiescence in the Divine promise. (2.) The effects of itpatient hope. And he believed in the LORD; and he counted it to him for righteousness.
Reader! behold how the apostle Paul extols this faith. Rom 4:19-21 . But may we not add, that this was a believing faith, on the person and righteousness of Jesus? See Joh 8:56 and Heb 11:4 . There is one thing highly observable in this account of Abram’s faith, and which I beg the Reader particularly to remark; that the Patriarch’s justification, on account of it, was before his circumcision. The apostle dwells at length upon this in his Epistles: see Rom 4:3 ; Gal 3:6 . And we shall do well to dwell upon it also.
Gen 15:6 And he believed in the LORD; and he counted it to him for righteousness.
Ver 6. And he believed. ] When thus the promise was repeated. So needful it is, that the word should be often preached, and the sweet promises of the gospel beaten to the smell; that God’s “name being as an ointment poured out, the virgins may love him,” Son 1:3 believe in him, and “rejoice with joy unspeakable, and full of glory.” 1Pe 1:8
And he counted it to him for righteousness. Genesis
GOD’ S COVENANT WITH ABRAM
FAITH AND RIGHTEOUSNESS
Gen 15:6 It is remarkable to find this anticipation of New Testament teaching so far back. It is like finding one full-blown flower in a garden where all else is but swelling into bud. No wonder that Paul fastened on it to prove that justification by faith was older than Moses, than law or circumcision, that his teaching was the real original, and that faith lay at the foundation of the Old Testament religion.
1. The Nature of Faith. -The metaphor in the Hebrew word is that of a man leaning all his weight on some strong stay. Surely that metaphor says more than many definitions. It teaches that the essence of faith is absolute reliance, and that unites us with Him on whom we rely. Its result will be steadfastness. We are weak, mobile, apt to be driven hither and thither, but light things lashed to fixed things become fixed. So ‘reeds shaken with wind’ are changed into iron pillars.
2. The Object of Faith. -’Lord.’ It is a Person, not the promise but the Promiser. Of course, reliance on the Person results in acceptance of His word, and here it is God’s word as to the future. Our faith has to do with the future, but also with the past. Its object is Christ, the historic Christ, the living Christ, the Christ who will come again. How clear the nature of faith becomes when its object is clear! It cannot be mere assent, but trust. How clear becomes its identity in all ages! The creeds may be different in completeness, but the object of faith is the same, and the emotion is the same.
3. The effect of Faith. -Righteous is conformity to the will of God. Abram was not righteous, but he yielded himself to God and trusted Him, and God accepted that as the equivalent of righteousness. The acceptance was shown by the Covenant, and by the fulfilment of the promises.
So here is the great truth that faith is accepted for righteous. It is rightly regarded and treated as righteous, by the estimate of God, who estimates things as they really are. It is righteousness, for-
a Faith is itself a supreme act of righteousness, as being accordant with God’s supreme desire for man.
b Faith unites with Christ the righteous.
c Faith will blossom out into all righteousness.
believed: i.e. believed Jehovah = believed what he “heard” (Rom 10:17).
counted = reckoned or imputed. righteousness. No art. = as righteousness. This was positive imputed righteousness (because he believed concerning Christ). It was more than forensic righteousness, which was negative or nonimputation of sin (Psa 32:1, Psa 32:2). This was the consequence of the Gospel preached to Abram. (Compare Gal 3:8, and read Rom 4and Gal 3).
Chapter 21
STANDING ON JUSTIFIED GROUND
Abraham believed God.
Gen 15:6-21
Abraham believed God. What a tremendous declaration that is. Though faith has nothing to do with the accomplishment of justification, we cannot have justification without faith. Yet, this faith which is exemplified in Abraham is a thing no man can perform. It is not the result of mans will, decision, or moral and mental determination. Faith is the gift of God. No man can or will believe, except it be by the gift and operation of God in him. We believe according to the working of his mighty power. So, when the Scriptures assert that Abraham believed God, the Holy Spirit is saying, — Here is a miracle of grace. Here is a sinner doing what no sinner can do, doing what we must do, doing what only the grace of God can enable him to do
In this 15th chapter of Genesis, when the Holy Spirit declares that Abraham believed in the Lord, at least five things are evident.
1.He believed the Gospel as the very word of God, as a word directly from God himself.
Paul tells us that the word God spoke to him was the gospel of Christ preached to him. God had said, Fear not, Abram: I am thy shield, and thy exceeding great reward. Upon the heels of this revelation, Abram asked the Lord to give him a son in whom all his promised mercy might be fulfilled. And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Like Saul of Tarsus, Abraham was a man who could declare, I certify you, that the gospel I believe is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. The gospel came to him, not as the word of man, but the word of God. His faith stood not in the words of mans wisdom, but in the power of God.
If ever a sinner believes God, he will believe because the gospel has come to him in the demonstration and power of the Holy Spirit with much assurance, being assured by God himself that it is the very word of God (1Th 1:5). That faith which stands in the wisdom of man is but the faith of a man. That faith which stands in the power of God is the faith of Gods elect.
2.Abraham believed the word of God concerning his Son, the Seed in whom and by whom redemption would be accomplished.
The promise he heard from God, he recognized to be the very same as that made to mother Eve in the Garden. Abraham understood that Gods promise here declared went far beyond the promise of a son. It was the promise of God concerning his Son (Gal 3:6-16).
True faith is fixed on Christ alone. It is not the faith of this sect or that, but faith in Christ. It is not the faith of this creed or that. It is not the faith of emotion and fear. True faith looks to Christ, embracing him, his person and his work, as the God-man our Mediator.
3.Abraham believed that God could and would do that which was humanly impossible.
Abraham believed God, who gives life to the dead and calls those things which are not as though they were (Rom 4:18-25). Faith believes that Christ is able to save. He can cause dry bones to live. He can raise up the dead. He can give life to the corpse, cause the blind to see, the lame to walk, the dead to hear, and the cursed to be blessed.
4.Abraham believed the promise made to him by God in the gospel, though vast and sublime beyond calculation, to be a matter of absolute certainty, because God had spoken it.
He believed God would do all that he said he would do for him and in him by Christ Jesus (Rom 4:8; Eph 1:3-6)
5.Abraham believed the gospel as the word of God to him.
He believed God to be his Shield, his exceeding great Reward, and his Savior. He heard God speak the gospel to him as the word of his salvation (Eph 1:13-14). Believing God, Abraham was justified. By faith he received the blessedness of sins forgiven, righteousness imputed, and immutable, perfect acceptance with God himself, through the blood and righteousness of Christ. That is what Gen 15:6 declares. And he believed in the Lord; and he counted it to him for righteousness.
Beginning at Gen 15:7 and going through to the end of the chapter, we see a believing sinner standing on justified ground. Oh, what a blessed place to stand! Once a man or woman believes God, he sees what he could not see before, understands things which mystified and dumbfounded before, and rejoices in things which either bored him to death or stirred his hatred of God to the boiling point before. Standing on justified ground, the most uneducated, illiterate believer sees with perfect clarity what the most brilliant and most educated unbeliever cannot even imagine, because faith understands all things (Joh 14:26; Joh 16:13; 1Co 2:9-16; Heb 11:1-3; 1Jn 2:20).
Gods Call
Gen 15:7 “And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.”
Standing justified before God, as a sinner accepted in Christ the beloved, faith sees the value of Gods call and prizes it. Abraham saw that the Lord God had called him distinctively and that it was Gods call which distinguished him from all others (1Co 4:7). Abraham recognized that all the blessedness he now enjoyed and would enjoy forever was his because the Lord had separated him from Adams fallen race and called him to life and faith in Christ. This man, once he believed God, understood perfectly that his faith was the result, not the cause, of Gods grace and the call of it. Once a sinner is made to stand before God on justified ground, he prizes the call of God, by which he has been made to believe God.
Blood Atonement
Gen 15:8-11 “And he said, Lord GOD, whereby shall I know that I shall inherit it? And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away.”
Standing on justified ground, faith sees the glory of God in blood atonement. Every believing sinner sees clearly that the only grounds upon which God can bless and save a sinner is blood atonement. — The precious blood of Christ. Believers understand, and rejoice in the fact, that God cannot be our Justifier except he be just. He cannot be our Savior, except he be a just God and a Savior.
Abraham took those very sacrifices later instituted by law as types of Christ, and seems to say, All the sacrifices point to one sacrifice. He recognized that Christ alone, that promised One whom he believed, could take away sin by the shedding of his own blood. Thus, he exemplifies faith. Faith drives away every unclean foul of the air which would take away or turn it from the sacrifice. And faith sees itself involved in the sacrifice. As Abraham stood in the midst of the slain animals, so the believer realizes that when Christ died he died. Faith understands that Christs death is the death of his people. His satisfaction is their satisfaction.
Covenant Grace
Gen 15:12 “And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.”
Gen 15:17-18 “And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:”
Standing on justified ground, faith sees God in covenant grace, a covenant ratified by blood. Believing sinners see the connection between Gods purpose, Gods covenant promises and their fulfillment, and blood atonement. The blood of Christ is the blood of the everlasting covenant (Heb 13:20), the blood by which the covenant has been ratified, the blood by which all the promises of the covenant are secured to us (Heb 9:15-17).
Abraham seems to have seen what few see today. He saw that this covenant and the promises of it involved the very glory of God. The God of glory staked, as it were, the very glory of his being, the honor of his name, and the reputation of his very throne on the fulfillment of his promises (Heb 6:6-20). He saw himself involved in the covenant, in the sacrifice, and the very glory of God!
The Trial of Faith
Gen 15:13 “And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years.”
Standing on justified ground, faith sees that every trial, every trouble, every affliction, and every sorrow we experience in this world of woe is ordained of God in covenant mercy and comes to pass according to the purpose of Gods grace in the covenant. Immediately, the Lord God caused Abraham to know that while he lived in this world, and while his seed lived in this world, faith must be tried and that the trial of our faith would, itself, prove to be a matter of great blessedness. Our trials are as much a part of our blessedness as our justification. The Holy Spirit tells us this plainly in Rom 5:1-5.
Assured Salvation
Gen 15:14-16 “And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.”
Standing on justified ground, faith sees and is assured of the fact that our ultimate salvation and triumph in Christ is sure. The Lord God gave his servant, Abraham, assurance concerning all that he promised. He assured him that he would both judge those who oppressed him and bless him as the result of their oppression. And he assured him that he would die in peace. What a blessed word of grace this is. How can a sinner be assured that he will leave this world and go into eternity to stand before the holy Lord God in peace? There is only one way. — Being justified, by faith we have peace with God through our Lord Jesus Christ!
he believed: Rom 4:3-6, Rom 4:9, Rom 4:20-25, Gal 3:6-14, Heb 11:8, Jam 2:23
he counted: Psa 106:31, Rom 4:11, Rom 4:22, 2Co 5:19, Gal 3:6
Reciprocal: Deu 1:10 – ye are this day Deu 24:13 – shall be Neh 9:8 – foundest Psa 22:4 – General Rom 3:21 – righteousness Rom 4:10 – not in circumcision Rom 4:18 – So shall Rev 14:15 – ripe
Gen 15:6. And he believed in the Lord That is, believed the truth of that promise which God had now made him, resting upon the power and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example; Rom 4:19-21, He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! And he counted it to him for righteousness That is, upon the score of this faith he was accepted of God, and, by faith, he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove that we are justified by faith without the works of the law, Rom 4:3; Gal 3:6; for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we be. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, Gen 15:2, and, coming off conqueror, it was thus crowned, thus honoured.
Moses did not reveal exactly what Abram believed (confidently trusted, relied upon) for which God reckoned him righteous. In Hebrew the conjunction waw with the imperfect tense verb following indicates consecutive action and best translates as "Then." When waw occurs with the perfect tense verb following, as we have here, it indicates disjunctive action and could read, "Now Abram had believed . . ." (cf. Gen 1:2). God justified Abram (i.e., declared him righteous) because of his faith. Abram’s normal response to God’s words to him was to believe them. Abram had trusted the person of God previously, but he evidently had not realized that God would give him an heir from his own body (Gen 15:4). Now he accepted this promise of God also (cf. Rom 4:3; Gal 3:6; Jas 2:23). Perhaps he believed the "counting" promises of Gen 13:16 and Gen 15:4-5 regarding numerous descendants, and the result was that the Lord "counted" his faith as righteousness. [Note: Mathews, Genesis 11:27-50:26, p. 167.]
"In the middle of this chapter occurs what is perhaps the most important verse in the entire Bible: Gen 15:6. In it, the doctrine of justification by faith is set forth for the first time. This is the first verse in the Bible explicitly to speak of (1) ’faith,’ (2) ’righteousness,’ and (3) ’justification.’" [Note: Boice, 2:98.]
Trust in God’s promise is what results in justification in any age. The promises of God (content of faith) vary, but the object of faith does not. It is always God. [Note: See Charles C. Ryrie, Dispensationalism Today, pp. 110-31; or idem, Dispensationalism, pp. 105-22.] Technically Abram trusted in a Person and hoped in a promise. To justify someone means to declare that person righteous, not to make him or her righteous (cf. Deu 25:1). Justification expresses a legal verdict.
Moses probably recorded Abram’s faith here because it was foundational for making the Abrahamic Covenant. God made this covenant with a man who believed Him.
Jas 2:21 suggests that Abram was justified when he offered Isaac (ch. 22). James meant that Abram’s work of willingly offering Isaac justified him (i.e., declared him righteous). His work manifested his righteous condition. In Genesis 15 God declared Abram righteous, but in Genesis 22 Abram’s works declared (testified) that he was righteous.
"In the sacrifice of Isaac was shown the full meaning of the word (Gen 15:6) spoken 30 . . . years before in commendation of Abraham’s belief in the promise of a child. . . . It was the willing surrender of the child of promise, ’accounting that God was able to raise him up from the dead,’ which fully proved his faith." [Note: Joseph Mayor, The Epistle of Saint James, p. 104. Cf. Zane Hodges, The Gospel Under Siege, pp. 28-31.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
3. His faith is counted to him for righteousness: God regarding him as righteous, and signifying it to him for his comfort. Note; (1.) By faith in Jesus Christ alone, the promised Seed, can we be justified before God. (2.) By faith, all the Old Testament saints were accepted, as well as the New. (3.) This is the fundamental doctrine of the Christian religion, and distinguishes it from all systems of mere morality. To err in this, is to err in the fundamentals of Christianity.
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)