Genesis 15:6

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.] This imputative righteousness the Papists scoff at, calling it putative, or imaginary. This the Jews also jeer at to this day; as their fathers did of old, {Rom 10:2-3} so do they. For being asked whether they believe to be saved by the righteousness of Christ imputed to them, they answer, that every fox must pay his own skin to the finger. But is not Christ called in their law, "Jehovah our righteousness?" {Jer 23:6} And how so, but by means of that imputation so often hammered on by the apostle? {Rom 4:1-25} adding after all, that what is said here of Abram, "is 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," &c. {Rom 4:24} If Adam’s sin be mine, though I committed it not; why should it seem so strange, that the merit of Christ’s entire obedience should by the like means be mine, though I wrought it not? See Rom 5:19 2Co 5:19. "If he hath wronged thee aught, reckon that to me," said Paul to Philemon, concerning Onesimus; {Phm 1:18} saith Christ to his Father concerning us. And - to stop the Papists’ mouth - if another man’s faith may benefit infants at their baptism, as Bellarmine affirmeth; why should it seem so absurd that believers should be benefited by Christ’s righteousness imputed?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

15:6 And Abram believed: God made his covenant with a believer; the statement does not indicate when Abram came to faith. The Hebrew text does not link Abram’s belief with the promise of the stars; it just says parenthetically that Abram believed God. Abram already had faith; his departure from Ur was his first great act that demonstrated it (see Heb 11:8-10). • God counted him as righteous because of his faith: This central statement about Abram’s saving faith is quoted three times in the New Testament (Rom 4:3; Gal 3:6; Jas 2:23) to support the doctrine of righteousness before God by faith (see also Rom 4:22-23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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 האמן heemin, he put faith) in Jehovah, ויחשבה לו vaiyachshebeita lo, and he counted it-the faith he put in Jehovah, to HIM for righteousness, צדקה 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. (Romans 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 Psalm 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. In Leviticus 7:18, it is said that when expiation has been made, iniquity ‘shall not be imputed’ to a man. Again, in Leviticus 17:4, ‘Blood shall be imputed unto that man.’ So, in 2 Samuel 19:19, Shimei says, ‘Let not the king impute iniquity unto me.’ Nearly of the same import is the expression in 2 Kings 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; 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. (Romans 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 to faith, 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, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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” (ṣedâqâh) 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 ṣaddîq, 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Rom 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. (Haydock) --- This faith was accompanied and followed by many other acts of virtue, St. James ii. 22. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. jElogisqh aujtw (LXX), which is followed by nearly all the ancient versions, and by Paul in Rom_4:3; but the suffix (a feminine for a neuter, as in Job_5:9; Psa_12:4 Psa_27:4; vide Glass, "Phil," lib. 3. cp. 1:19), clearly indicates the object of the action expressed by the verb bvh; to think, to meditate, and then to impute (logizomai), followed by l of pers. and acc. of the thing (cf. 2Sa_19:20; Psa_32:2) The thing in this case was his faith in the Divine promise. For righteousness. hqdx eijv dikaiosunhn (LXX); neither for merit and justice (Rabbi Solomon, Jarchi, Ealiseh), nor as a proof of his probity (Gesenius, Rosenm but unto and with a view to justification, (Rom_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").

HOMILIES BY J.F. MONTGOMERY Ver. 6.

Faith and Righteousness.

he believed in the Lord; and he counted it to him for righteousness." Even by itself this passage claims attention. How does the idea of righteousness come into it at all? What is meant by "counting" or "imputation"? And what is the connection between belief and imputed righteousness?

(1) But it does not stand alone. (Psa_106:30 cf. Num_25:7) the same "counting" takes place on an act of an entirely different character; and

(2) it is thrice quoted in the New Testament as an example of the action of faith in the spiritual life. Imputation must not be explained away. Its meaning is seen in Lev_7:18 Lev_17:4; 2Sa_19:19. There is here the germ of "the Lord our righteousness." in Rom_4:3-5, Rom_4:23-25, St. Paul refers to it as an instance of justification by faith, connecting it with "the reward;" and this again with forgiveness and acceptance, (Psa_32:2) the psalm almost repeating the words of the text. (see also Gal_3:6) We need not suppose that now for the first time Abram was accepted of God, or that he alone was counted righteous. Mark, Abram believed not merely the particular promise, but "in the Lord." This instance is specially noticed by St. Paul as an instance of faith, because from the nature of the case there was no opportunity of action.

I THE WORKING Or FAITH simple belief of what God has said, because he is true; casting all care upon him. No merit in this. Faith is the channel, not the source of justification. By the look of faith the dying Israelites lived, (Num_21:9) but the healing was from God. God offers salvation freely (Joh_7:37; Rev_22:17) because he loves us even while in our sins. (Eph_2:4) What hinders that love from being effectual is unbelief. Many "believe a lie e.g. that they must become better ere they can believe (cf. Act_15:1) Primary lesson of practical Christianity is that we must begin by receiving, not by giving; must learn to believe his word because it is his word. This delivers from the spirit of bondage, (Rom_8:15) and enables to ask with confidence. (Rom_8:32) And this faith is counted for righteousness.

II FAITH GROWS BY USE. It is the gift of God, (Eph_2:8) but it is given according to laws. Sometimes it springs up suddenly e.g. Nathanael, St. Paul, the Philippian jailer; but usually it is like the growth of the seed, hardly to be traced a gradual growth from efforts to live by faith. Let none think, I can believe when I will. The endeavor delayed will meet with many difficulties, suggestions of doubt, or habits of indecision. And let none despise the training which prepares the soul to believe. It may seem to be labor in vain, yet the Holy Spirit may be working unseen to prepare the soul for life and peace.

III FAITH LEADS TO HOLINESS. It renders possible a service which cannot otherwise be given. The faith which was counted to Abram for righteousness formed the character which enabled him afterwards to offer up Isaac (cf. Jam_2:21) Thus growth in holiness is the test of real faith. There is a faith which has no power (cf. Jam_2:19; 1Co_13:2; 2Ti_4:10) It is with the heart that man believes unto righteousness M. (cf. Psa_84:6, Psa_84:7; Pro_4:23)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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. iv, 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 he was accepted of God, and, by faith he obtained witness that he was righteous, Heb. xi, 4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom. iv, 3,Gal. iii, 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. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, ver. 2, and coming off, conqueror, it was thus crowned, thus honoured.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

He believed Yahweh

This means he accepted and trusted what Yahweh said was true.

he counted it to him as righteousness

"Yahweh counted Abram's belief as righteousness" or "Yahweh considered Abram righteous because Abram believed him"

I am Yahweh, who brought you out of Ur

Yahweh was reminding Abraham of what he had already done so that Abraham would know that Yahweh had the power to give Abram what he promised him.

to inherit it

"to receive it" or "so that you will possess it"

how will I know

Abram was asking for more proof that Yahweh would give him the land.

translationWords

believe

Yahweh

righteous

Ur

Chaldea

inherit

Lord Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

'והאמין בה AND HE BELIEVED IN THE LORD — He did not ask Him for a sign regarding this; but in respect to the promise that he would possess the land he asked for a sign, inquiring of God, במה אדע “By what sign shall I know [that I shall possess it?]” (Genesis 15:8).

ויחשבה לו צדקה AND HE ACCOUNTED IT UNTO HIM FOR RIGHTEOUSNESS — The Holy One, blessed be He, accounted it unto Abraham as a merit, because of the faith with which he had trusted in Him. Another explanation of במה אדע is: he did not, by these words, ask for a sign regarding this promise that he would possess the land, but he said to Him, “Tell me by what merit they (my descendants) will remain in it (the land).” God answered him, through the merit of the sacrifices (Taanit 27b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND HE BELIEVED IN THE ETERNAL; AND HE ACCOUNTED IT TO HIM FOR RIGHTEOUSNESS. Rashi’s explanation is: The Holy One, blessed be He, accounted it to Abraham for righteousness and merit because of the faith with which he had trusted in Him.But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and G-d is not a man, that He should lie? Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding?The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, Your reward shall be very great. Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that the thing is established by G-d, truth He will not turn from it. For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back. It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness since in His righteousness G-d did so, just as it says, G-d thought it for good. A similar case is the verse regarding Phinehas: And that was accounted unto him for righteousness, meaning that the trust he [Phinehas] has in G-d when committing that particular deed was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, Forever will I keep for him My mercy.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

He believed. He had utter confidence that God would fulfill His promise, even if it required a miracle.

And this He accounted. God reckoned Avraham’s trust as an act of righteousness, which proves that his subsequent inquiry, “How will I know, etc.?” could not have been an expression of doubt.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.

'והאמין בה, he had already believed in G’d at the start of this prophecy, his doubts having concerned only the interpretation of the word זרעך as we have explained on verse 3. Now that G’d had added that the זרעך He had been speaking about meant biological offspring, i.e. ממעיך, and He had shown him the parable with his own eyes by showing him the stars in a prophetic vision, Avram believed in the original promise with even greater certainty, not entertaining any doubt whatsoever.

ויחשבה לו צדקה, G’d credited Avram with having performed an act of righteousness by believing so unquestioningly in His promise that he personally would become a father. In view of the fact that both he and his wife were in the process of aging, such faith was even more remarkable.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.