Abram believed the LORDThis phrase highlights Abram's faith, which is central to his relationship with God. In the context of
Genesis 15, God had just promised Abram numerous descendants and land. Abram's belief is significant because it occurs before the fulfillment of these promises, demonstrating trust in God's word. This act of faith is foundational in the biblical narrative and is later referenced in the New Testament, particularly in
Romans 4:3 and
Galatians 3:6, where Paul uses Abram's faith as a model for Christian belief. Abram's faith is not based on visible evidence but on the assurance of God's promise, illustrating the essence of faith as described in
Hebrews 11:1.
and it was credited to him
The term "credited" is an accounting term, indicating that something is reckoned or counted. In the cultural and historical context, this implies a legal or formal acknowledgment of a status or condition. This concept of crediting righteousness is pivotal in understanding the doctrine of justification by faith, which is a cornerstone of Christian theology. It suggests that righteousness is not earned by works but is granted by God through faith. This principle is further elaborated in the New Testament, where it is applied to all believers, showing that righteousness before God is a gift, not a result of human effort.
as righteousness
Righteousness in this context refers to a right standing before God. In the ancient Near Eastern context, righteousness was often associated with fulfilling obligations in relationships, whether with God or with others. Abram's faith is seen as fulfilling his relational obligation to trust God, and thus God considers him righteous. This sets a precedent for the biblical theme that righteousness is based on faith rather than adherence to the law, a theme that is central to the teachings of Jesus and the apostles. The concept of righteousness through faith is also prophetic, pointing to the coming of Jesus Christ, who embodies perfect righteousness and offers it to believers through faith in Him.
Persons / Places / Events
1.
Abram (Abraham)A key patriarch in the Bible, Abram is called by God to leave his homeland and is promised to be the father of a great nation. His faith is central to this passage.
2.
The LORD (Yahweh)The covenant-making God who speaks to Abram, promising him descendants as numerous as the stars.
3.
Covenant PromiseThis event is part of God's covenant with Abram, where God promises him numerous descendants and land.
Teaching Points
Faith as RighteousnessAbram's belief in God's promise was counted as righteousness, illustrating that faith, not works, is the basis of a right relationship with God.
The Nature of FaithTrue faith involves trust and reliance on God's promises, even when circumstances seem impossible.
God's FaithfulnessGod's promises are sure, and He is faithful to fulfill them, as seen in His covenant with Abram.
Imputed RighteousnessJust as Abram's faith was credited as righteousness, believers today are justified by faith in Christ.
Living by FaithBelievers are called to live by faith, trusting in God's promises and His plan for their lives.
Bible Study Questions and Answers
1.What is the meaning of Genesis 15:6?
2.How does Genesis 15:6 illustrate the concept of faith leading to righteousness?
3.What does "credited it to him as righteousness" reveal about God's view of faith?
4.How can Abraham's faith in Genesis 15:6 inspire our daily trust in God?
5.Connect Genesis 15:6 with Romans 4:3. How does Paul interpret Abraham's faith?
6.How can we apply the principle of faith from Genesis 15:6 in our lives?
7.How does Genesis 15:6 define the concept of faith and righteousness in Christianity?
8.Why is Abraham's belief in God considered righteousness in Genesis 15:6?
9.What historical evidence supports the events described in Genesis 15:6?
10.What are the top 10 Lessons from Genesis 15?
11.How is salvation achieved in the Old Testament?
12.How were Old Testament saints saved before Jesus?
13.Who serves the Lord with unwavering devotion and faith?
14.What defines the path of the righteous?What Does Genesis 15:6 Mean
Setting the SceneBefore the verse unfolds, God has just promised Abram innumerable offspring and an heir from his own body (Genesis 15:1-5). Standing under a star-filled sky, Abram hears the promise and responds.
Abram believed• Abram’s response was trust, not negotiation or skepticism.
• Faith here is personal reliance—Abram rests in God’s word rather than his own sight (compareHebrews 11:8-12;Romans 4:18-21).
• This faith is active: it moves Abram to follow, wait, and obey (Genesis 12:4; 22:1-3).
the LORD• The object of Abram’s faith is the covenant-making LORD, the same One who called him out of Ur (Genesis 12:1-3).
• Trust is only as strong as its object; Abram’s faith is sure because the LORD’s character is sure (Numbers 23:19;Psalm 18:2).
• The covenant name highlights God’s personal, faithful commitment to Abram and his descendants (Exodus 3:14-15).
and it was credited• “Credited” speaks of an accounting term: God places righteousness on Abram’s ledger (Romans 4:3-8).
• The act is entirely God’s; Abram does not earn but receives (Ephesians 2:8-9).
• This sets a pattern for imputed righteousness later clarified in Christ (Philippians 3:9;2 Corinthians 5:21).
to him• The pronoun stresses individual application: Abram, with all his imperfections, is personally declared right before God (Genesis 12:10-13; 20:1-2).
• Salvation has always been personal as well as corporate (Galatians 3:6-9).
• Faith, not ancestry or effort, is what God looks for in each heart (John 1:12-13).
as righteousness• God considers Abram fully righteous—legally cleared, relationally accepted (Romans 5:1).
• This righteousness is God’s gift, not a human achievement (Titus 3:5-7).
• The principle foretells the gospel: “the righteous will live by faith” (Habakkuk 2:4;Romans 1:17).
summaryGenesis 15:6 shows that God counts faith, not works, as righteousness. Abram hears God’s promise, trusts the Promiser, and is declared righteous. This verse anchors the doctrine of justification by faith, revealing that from the earliest pages of Scripture right standing with God has always come through trusting His word and His saving initiative.
(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 belief's 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.
Verse 6. -
And he believed in the Lord. The hiphil of the verb
aman, to prop or stay, signifies to build upon, hence to rest one's faith upon; and this describes exactly the mental act of the patriarch, who reposed his confidence in the Divine character, and based his hope of a future seed on the Divine word.
And he counted it to him.Ἐλογίσθηαὐτῷ (LXX.), which is followed by nearly all the ancient versions, and by Paul in
Romans 4:3; but the suffix
ך (a feminine for a neuter, as in
Job 5:9;
Psalm 12:4;
Psalm 27:4;
vide Glass, ' Phil,' lib. 3. cp. 1:19), clearly indicates the object of the action expressed by the verb
הָשַׁב, to think, to meditate, and then to impute (
λογίζομαι), followed by
לְ of pers. and acc. of the thing (cf.
2 Samuel 19:20;
Psalm 32:2). The thing in this case was his faith in the Divine promise.
For righteousness.
צְדְקְהְ -
εἰς δίκαιοσύνην (LXX.); neither for merit and justice (Rabbi Solomon, Jarchi, Ealiseh), nor as a proof of his probity (Gesenius, Rosenmüller); but unto and with a view to justification (
Romans 4:3), so that God treated him as a righteous person (A Lapide), not, however, in the sense that he was now "correspondent to the will of God both in character and conduct" (Keil), but in the sense that he was now before God accepted and forgiven' (Luther, Calvin, Murphy, Candlish), which "passive righteousness, however, ultimately wrought in him an "active righteousness of complete conformity to the Divine will" ('Speaker's Commentary').
CHAPTER 15:7-21
Parallel Commentaries ...
Hebrew
Abram believedוְהֶאֱמִ֖ן(wə·he·’ĕ·min)Conjunctive waw | Verb - Hifil - Conjunctive perfect - third person masculine singular
Strong's 539:To confirm, supportthe LORD,בַּֽיהוָ֑ה(Yah·weh)Preposition-b | Noun - proper - masculine singular
Strong's 3068:LORD -- the proper name of the God of Israeland it was creditedוַיַּחְשְׁבֶ֥הָ(way·yaḥ·šə·ḇe·hā)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular | third person feminine singular
Strong's 2803:To think, accountto himלּ֖וֹ(lōw)Preposition | third person masculine singular
Strong's Hebrewas righteousness.צְדָקָֽה׃(ṣə·ḏā·qāh)Noun - feminine singular
Strong's 6666:Rightness, subjectively, objectively
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OT Law: Genesis 15:6 He believed in Yahweh (Gen. Ge Gn) 
