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If ever there was an Old Testament verse that comprehended the gospel of God’s grace to sinners, it is Genesis 15:6. The clear emphasis upon the relationship of faith to imputed righteousness has caused no few commentators to attribute verse 6 to a later period of biblical literature. Gerhard Von Rad states, “Verses 1-6 are quite theologically reflective and derive from a period when matters of faith were a problem. Verses 7-18 are perhaps ancient tradition from the patriarchal period itself.” ¹

One can tell from his statement that he believes that a more sophisticated, developed theology tips one off to a late authorship and date. That view is very common in biblical scholarship. Of course, if one does not hold to divine revelation given in written form, then one has to look for other explanations of how such “developed” theology could occur so early. Von Rad’s observation that the “climax in v.6 almost has the quality of a general theological tenet” ² instructs us that even someone who doesn’t view revelation in the way in which we do cannot escape the conclusion, albeit in a suppressed way, that the gospel in Genesis is the same as in Paul.

Faith Imputed as  Righteousness in Genesis 15:6

The terms used in Genesis 15:6 are terms which are theologically significant. The verse reads as a conclusion to verses 1-5. God reassures Abram that he will have a “seed” come forth from his own body which will inherit the promises. Verse six states the response of Abram, “Then he believed in Yahveh.” The term translated “he believed” (Hebrew ‘aman) really has the notion of “trust.” More is meant than simple assent. And the word, as in Greek, is usually followed by the preposition “in,” showing the object of one’s trust, in this case Yahveh. Belief is often associated with people’s response to divine revelation (e.g. Exodus 4:31), and saying the “Amen” ³ was customarily done by hearers at the institution of a covenant where they accept the validity of a curse or declaration (compare Deuteronomy 27:15ff).

The Lord then “counts,” or reckons Abram’s trust as righteousness. The word “counts” speaks of “imputation,” compare Psalm 32:2, where either guilt or virtue is ascribed to someone.

There are, as is often noted, three great imputations in the Bible. They are 1) Adam’s sin to us, 2) Our sin to Christ, and 3) God’s righteousness through Christ to us. The concept of imputation is not at all recent. It dates back as early as man began commerce. It is essentially an economic concept–credit. ⁴  It became important in legal situations too.

The imputation of righteousness spoken of here is quite remarkable. It shows us early in God’s revelation to man that things are not right between God and man. Since the fall of man, there must now be some form or atonement or substitution if fellowship is to continue, as the garments of skins show in Genesis 3:21. If man is to have a close communion with God, there must be an imputation of God’s righteousness in order for man and woman to have fellowship with him. That even such a person as Abram, who journeyed by faith from Ur, needed to be reckoned as righteous before God points to this.

The Bible speaks of the imputation of divine righteousness as unattainable by human works. It is given by grace through faith. It is a demonstration of grace in God’s dealing with the fallen human race.

The introduction of works or human merit in any religious system to gain righteousness with God is only an attempt by man to lessen his accountability before God. By such a method of accounting, man would, if he could, become his own savior.

Abraham becomes a believer. Precisely when it is not stated. It may have been in Ur. If so, the mention of it here is to associate Abraham’s justification closely to his belief in the promise and the covenant Yahveh is about to cut with him. But it is also possible that Abraham, having assented to God’s calling, and having come to know His provisions and faithfulness in the land, now here comes to trust ⁵ the Lord Yahveh in unwavering faith in His promise of a seed through whom the rest of the promises would be fulfilled. Paul says that seed was ultimately fulfilled in Christ (Gal 3:19), and Abraham becomes in type the epitome of the believer in God (Galatians 3:9).

Paul’s Use of Genesis 15:6 in Romans 4

There is no clearer passage on justification by faith than Romans 3-4. An outline of the connected chapters in Romans helps to show Paul’s argument.

II. Paul’s Theme of the Righteousness of God Obtained by Free Grace ⁶  Expounded, 1:18-8:39

    A. The Necessity of Free Grace Righteousness, 1:18-3:20

        1. The Pagan stands condemned, 1:18-32

        2. The Jew stands condemned, 2:1-3:20

    B. The Means of Free Grace Righteousness, 3:21-4:25

        1. God’s righteousness is obtained by free grace through the redemptive work of his son apart from works and excluding boasting, 3:21-31

        2. That men have always been justified by grace through faith is proved by the case of Abraham (and incidentally David), 4:1-25

            a. The scriptures show Abraham justified by grace through faith, 4:1-12

            b. The promise to Abraham came by grace, not works, 4:13-17

            c. Abraham received the promise by faith, 4:18-22

            d. We receive justification in the same manner, 4:23-25

    C. The Results of Free Grace Righteousness, 5:1-8:39

One can see Paul quotes Genesis 15:6 three times in Romans 4 and that the verse is central to the theme of his argument that men are justified by God’s grace apart from works. 

In Galatians 3:5-7, Paul makes a similar argument that Abraham received the promise by faith, and thus becomes an illustration of all believers who become ”sons of Abraham” by faith.

James’ Use of Genesis 15:6

The debate over the relationship between genuine faith and works which that faith produces is not new. We have statements even in the Old Testament that raise the issue, for example, compare Genesis 15:6 with Deuteronomy 6:25 (similarly Ezekiel 18). See the Slides on Genesis 15 for more information regarding James use of Genesis 15:6 in James 2.

Genesis 15:6 PowerPoint Slides (PDF) 

Neither the “faith alone which saves,” nor the “faith which is not alone” is contradictory to justification by the free grace of God.

Conclusion

Abraham stands as the paragon of faith. His trust in Yahveh’s promise is implicit and results in Yahveh’s declaration of him as righteous. Righteousness in all ages comes the same way–by grace through faith in God’s word.

Hallelujah, amen; salvation’s of God!
Repeat it again, and publish abroad
The love of your Savior; what theme’s so complete?
He’ll leave you? No, never! his love is too great. ⁷

© 2008, Scott Branyan

1. Genesis, p. 190. ↩
2. Genesis, p. 185. ↩
3. The Hebrew word ‘amen comes from the related verb “to believe.” ↩
4. A clear instance of this meaning is in Philemon 18 where Paul tells Philemon, “But if he [Onesimus] has wronged you in any way or owes you anything, charge that to my account.” The word is also clearly used of the imputation of Adam’s sin to the race in Romans 5:13. ↩
5. Saving faith has been defined as consisting of three elements: 1) notitia, or an intellectual element, 2) assensus, or an emotional element, and 3) fiducia, or a volitional element of trust. See Systematic Theology, by Louis Berkhof, pp. 503-506 ↩
6. It perhaps speaks something about the culture we live in for it to be necessary at add the adjective “free” before grace as though grace is anything else. But unfortunately, there are many professing Christians who believe grace can co-mingle with human works righteousness. Paul says it is impossible in Romans 11:6. In fact, he says they are mutually exclusive. ↩
7. William Gadsby ↩