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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 15:2–6. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe,
I.Abram's repeated complaint, Gen 15:2, Gen 15:3.
This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Psa 142:2. Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold: - 1. That he had no child (Gen 15:3): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me," he complains, "thou hast given none;" and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him. 2. That he was never likely to have any, intimated in that I go, or "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless," so the Septuagint, "I leave the world, and leave no child behind me." 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Ecc 2:18, Ecc 2:19, Ecc 2:21. God had already told him that he would make of him a great nation (Gen 12:2), and his seed as the dust of the earth (Gen 13:16); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him." Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied. 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: "Lord, what wilt thou give me? All is nothing to me, if I have not a son." Now, If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient whatever. But, (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree.
II.God's gracious answer to this complaint.
To the first part of the complaint (Gen 15:2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (Gen 15:3), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain.
1.God gave him an express promise of a son, Gen 15:4. This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note,
(1.)God makes heirs; he says, "This shall not, and this shall;" and whatever men devise and design, in settling their estates, God's counsel shall stand.
(2.)God is often better to us than our own fears, and gives the mercy we had long despaired of.
2.To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, Gen 15:5.
(1.)So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered.
(2.)So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom 9:4. Abram's seed, according to his flesh, were like the dust of the earth (Gen 13:16), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious.
III.Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, Gen 15:6.
1.He believed in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power and the inviolable faithfulness of him that made it. Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises must mix faith with the promises. 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! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, Joh 8:56.
2.God counted it to him for righteousness; that is, upon the score of this he was accepted of God, and, as the rest of the patriarchs, 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, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief (Gen 15:2), and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that which, according to the tenour of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. [Genesis 15:6] Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. [Genesis 15:6] Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. [Genesis 15:6] Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.
Abraham, styled "the friend," [Isaiah 41:8] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, "Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed." [Genesis 12:1-3] And again, on his departing from Lot, God said to him, "Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered." [Genesis 13:14-16] And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness." [Genesis 15:5-6] On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. [Genesis 22:9]
And how did Abraham’s progeny spread? Only through the inheritance he transmitted in virtue of faith. On this basis the faithful are assimilated to heaven, made comparable to the angels, equal to the stars. This is why he said, “So will your descendants be. And Abraham,” the text says, “believed in God.” What exactly did he believe? Prefiguratively he believed that Christ through the incarnation would become his heir. In order that you may know that this was what he believed, the Lord says, “Abraham saw my day and rejoiced.” For this reason “he reckoned it to him as righteousness,” because he did not seek the rational explanation but believed with great promptness of spirit.
Accordingly let us learn, I beseech you, a lesson for ourselves as well from the patriarch: Let us believe in the words of God and trust in his promise. Let us not apply the yardstick of our own reasoning but give evidence of deep gratitude. This, you see, will succeed in making us also be seen to be righteous and will quickly cause us to attain to the promise made by him. In Abraham’s case, however, the promise was made that a complete multitude would develop from his descendants. The effect of the promise was beyond the limits of nature and human logic. Hence faith in God won righteousness for him. In our case, … if we are alert enough to see it, he promised much more. We are able in great measure to transcend human reasoning, provided we believe in the power of the One who promises, in order that we may gain also righteousness from faith and attain to the good things promised.
He believed God, and it was reckoned to him as righteousness. The Apostle recalls this sentence (Rom. IV, 3) to commend the grace of God, lest circumcision should boast, and the uncircumcised nations should be unwilling to admit to the faith of Christ: for this was done when faith was reckoned to the believing Abraham for righteousness, and he had not yet been circumcised. Therefore, faith is reckoned as righteousness, not idle and naked, but that which works through love; and also, faith which, although it does not yet have the time to work, still has a perfect will to work. For the faith of the thief was reckoned as righteousness, which, even though it could have no time for works given the imminent article of death, was judged so perfect by the inspector of hearts, that on the same day, it was rewarded with habitation in paradise with him. The faith of Cornelius and his household was reckoned as righteousness, even so much that before the washing of regeneration, they received the gift of the Holy Spirit; because as soon as it was conceived in the heart, it was prepared to work through love. Thus, Abraham's faith was also proven sufficient to be reckoned as righteousness, since he was prepared to offer even his only son as a burnt offering at the command of the Lord. Therefore, the just man lives by faith (Rom. I, 17), that faith surely which is ready to work through love, and if it has time, it works.
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Summary
Genesis 15:6 stands as a monumental declaration, revealing that Abraham's unwavering trust in God's seemingly impossible promise of countless descendants was divinely credited to him as righteousness. This verse establishes a foundational biblical principle, echoed throughout Scripture, that a right standing with God is achieved not through human merit, works, or lineage, but through faith, thereby laying the groundwork for the doctrine of justification by faith.
Context
Literary Context
This pivotal verse is nestled within a dramatic narrative in Genesis 15. Following God's initial call and promises to Abraham in Genesis 12:1-3, Abraham has journeyed to the promised land but still lacks an heir. The immediate preceding verses (Genesis 15:1-5) detail Abraham's lament to the LORD about his childlessness, expressing concern that his servant Eliezer will be his heir. In response, God reaffirms His promise, leading Abraham outside to gaze at the stars and declaring, "So shall thy seed be" (Genesis 15:5). It is in direct response to this divine, seemingly impossible, reassurance that Abraham's profound act of faith is recorded in verse 6, which then immediately precedes the formal covenant ceremony in the latter part of the chapter (Genesis 15:7-21).
Historical & Cultural Context
In ancient Near Eastern cultures, a man's legacy was inextricably linked to his descendants. To be childless was a significant personal and social tragedy, often interpreted as a sign of divine disfavor. Promises of land and progeny were common elements of ancient covenants, but God's promise to Abraham was extraordinary in its scope and the fact that it was given to an elderly, childless couple. The concept of "righteousness" (צְדָקָה, tsᵉdâqâh) was understood in legal and relational terms, signifying conformity to a standard, right conduct, or a right relationship. For God to "count" or "reckon" someone as righteous was a profound legal and relational declaration, particularly significant in a culture where status and standing were paramount.
Key Themes
Genesis 15:6 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It underscores the theme of Divine Promise and Faithfulness, highlighting God's commitment to His word despite human limitations or doubts. It introduces and develops the critical theme of Justification by Faith, establishing that a right relationship with God is a gift received through trust, not earned through human effort. This concept becomes foundational for understanding salvation throughout Scripture, from the initial call to Abraham to the New Testament's exposition of salvation in Christ. Furthermore, it reinforces the theme of Covenant Relationship, demonstrating that faith is the proper human response to God's initiative in establishing a binding relationship with humanity, as seen in the subsequent covenant ceremony in Genesis 15:7-21.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain." Abraham's belief was not mere intellectual assent but a profound, active reliance on God's character and word. It signifies leaning upon, being sure of, and relying completely on God's faithfulness and power, even when the promise defied natural explanation. This was a deep, unwavering trust, a commitment of his whole being to God's word.
Derived from הָיָה meaning "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." This is the covenant name of God, emphasizing His eternal, unchanging nature and His faithfulness to His covenant promises. Abraham's faith was placed specifically in the personal, covenant-keeping God, YHWH, not in a generic deity or abstract concept.
A primitive root meaning "to plait or interpenetrate, i.e. (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute." In this context, it means to calculate, attribute, or reckon. God "calculated" or "attributed" righteousness to Abraham's account because of his active trust. This is a legal declaration, a divine accounting, where God declares a person righteous based on their faith, rather than their inherent sinfulness.
Meaning "rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue) or figuratively (prosperity)." Here, it refers to a right standing before God. It is not an inherent moral perfection on Abraham's part, but a status graciously imputed by God. It signifies being declared just, innocent, and in right relationship with God, a status that is a gift received by faith.
Verse Breakdown
"And he believed in the LORD"
This clause highlights Abraham's pivotal response to God's renewed promise of innumerable descendants. The verb "believed" (אָמָן, ʼâman) signifies a deep, unwavering trust and reliance on God's character and His word. It was an active, personal commitment of Abraham's entire being to the truthfulness and power of the covenant-keeping God (YHWH), even when the circumstances of his advanced age and Sarah's barrenness made the promise humanly impossible. His faith was not a passive intellectual assent but a profound act of trust in the One who is faithful.
"and he counted it to him for righteousness"
This second clause reveals God's divine response to Abraham's faith. The verb "counted" (חָשַׁב, châshab) indicates a judicial or accounting act. God, in His sovereign grace, imputed or credited Abraham's faith as righteousness. This means that Abraham's right standing before God was not earned through his own works, obedience, or inherent moral perfection, but was graciously declared by God on the basis of his trust. This divine declaration established Abraham in a righteous relationship with God, a status freely given and received by faith, setting a crucial precedent for understanding how sinful humanity can be reconciled to a holy God.
Literary Devices
Genesis 15:6 employs several significant literary devices. The most prominent is Imputation, where Abraham's faith is "counted" or "reckoned" as righteousness. This is a legal or accounting metaphor, where a quality or status is attributed to someone's account, not necessarily because they inherently possess it, but because it is divinely credited. This concept is foundational for understanding justification. Additionally, there is Anticipation or Foreshadowing, as this verse sets a theological precedent that will be extensively developed in later biblical texts, particularly in the New Testament's exposition of salvation. The contrast between Abraham's human inability to produce an heir and God's boundless power to fulfill His promise also highlights a form of Divine Irony or Paradox, where human weakness becomes the context for divine strength and grace to be displayed.
Theological and Thematic Connections
Genesis 15:6 is a theological cornerstone, profoundly shaping our understanding of salvation. It unequivocally establishes that a right relationship with God is not earned through human merit or adherence to a legal code, but is graciously bestowed by God upon those who respond to His promises with genuine faith. This concept of divine imputation, where God credits righteousness to the believer's account, underscores His sovereign grace and initiative in saving humanity. It reveals that salvation has always been, and continues to be, by grace through faith, setting the stage for the New Testament's full articulation of justification in Christ.
Reflection and Application
Genesis 15:6 offers an enduring and liberating truth for every believer: our standing before God is not contingent upon our performance, our lineage, or our inherent goodness, but solely upon our trusting reliance on His character and His unfailing promises. Like Abraham, we are called to place our complete faith in God, particularly when His word seems to defy our logic, our circumstances, or our limitations. This verse encourages us to embrace a life of active, unwavering trust, knowing that God graciously imputes righteousness to those who believe, thereby securing our reconciliation and an unbreakable relationship with Him. It frees us from the burden of earning our salvation and invites us into the joy of receiving it as a gift, prompting a life lived not for acceptance, but from acceptance.
Questions for Reflection
FAQ
What does 'counted it to him for righteousness' mean?
This phrase signifies a divine act of imputation, where God legally declared or attributed righteousness to Abraham's account. It means that Abraham's faith was the basis upon which God reckoned him as righteous, not because he was inherently perfect or earned it through his own actions, but because God graciously credited his trust as the grounds for a right standing with Him. It's a declaration of status, not a statement of inherent sinlessness.
Was Abraham already righteous before this verse?
While Abraham had a relationship with God and had previously obeyed His call (e.g., leaving Ur in Genesis 12:1), this verse highlights a specific, pivotal moment where his faith was the direct and explicit basis for God imputing righteousness to him. It clarifies the mechanism by which he was declared righteous, emphasizing that his righteousness was a gift received by faith, not an inherent state or something he achieved through his own merit. It's a theological statement about the source and means of his righteousness.
How does Abraham's faith relate to Christian salvation?
Abraham's experience in Genesis 15:6 is cited by the Apostle Paul in the New Testament as the foundational Old Testament example of justification by faith. In Romans 4:3 and Galatians 3:6, Paul argues that just as Abraham was declared righteous by believing God's promise, so too are believers today declared righteous by trusting in Jesus Christ and His atoning work. Abraham's faith serves as a prototype, demonstrating that salvation has always been by God's grace, received through faith, culminating in the perfect work of Christ.
Christ-Centered Fulfillment
Genesis 15:6 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Abraham's faith, credited as righteousness, serves as a profound foreshadowing of the perfect righteousness of Christ, which is not merely credited but actually imputed to all who believe in Him. Christ, as the ultimate object of faith, perfectly fulfilled all of God's promises, living a sinless life and offering Himself as the atoning sacrifice on the cross. Through His death and resurrection, He provided the complete and sufficient basis for God to declare sinners righteous, not by their own merit, but by grace through faith in Him. As Paul powerfully articulates in Romans 3:21-26, God demonstrates His own righteousness by justifying those who have faith in Jesus. Thus, Abraham's experience of justification by faith is a prophetic blueprint for the glorious reality of salvation found in Christ, where believers are not just counted righteous, but are made truly righteous in Him, becoming heirs of Abraham's blessing (Galatians 3:7-9).