Galatians 3:6
So also, "Abraham believed God, and it was credited to him as righteousness."
So also Abraham
This phrase connects the argument Paul is making to the example of Abraham, a central figure in Jewish history and faith. Abraham is often referred to as the "father of faith," and his life is a testament to the power of belief in God's promises. The Greek word for "also" (καθὼς) indicates a comparison or analogy, suggesting that just as Abraham's faith was significant, so is the faith of the Galatians. Historically, Abraham's account is foundational, as he is the patriarch through whom God promised to bless all nations (Genesis 12:3). This sets the stage for understanding faith as a means of righteousness.

believed God
The Greek word for "believed" (ἐπίστευσεν) is derived from the root "pistis," meaning faith or trust. This is not merely intellectual assent but a deep, abiding trust in God's character and promises. Abraham's belief was not based on visible evidence but on the assurance of things hoped for, as described in Hebrews 11:1. This belief is pivotal because it was counted to him as righteousness, setting a precedent for how faith operates in the life of a believer. The historical context of Abraham's belief is found in Genesis 15:6, where despite his old age and the barrenness of Sarah, he trusted God's promise of descendants.

and it was credited to him
The phrase "credited to him" comes from the Greek word "ἐλογίσθη," which means to reckon or account. This is an accounting term, suggesting that righteousness was not something Abraham earned but was accounted to him by God. This concept is crucial in understanding the doctrine of justification by faith, a cornerstone of Christian theology. It emphasizes that righteousness is a gift from God, not a result of human effort. The historical context here is significant because it underscores the grace of God in dealing with humanity, a theme that runs throughout the Bible.

as righteousness
The term "righteousness" (δικαιοσύνη) in Greek refers to a state of being right or just. In the biblical context, it denotes a right standing before God. For Abraham, this righteousness was not based on his works or adherence to the law, which had not yet been given, but on his faith. This pre-law example is critical for Paul's argument to the Galatians, as it demonstrates that faith, not law, is the basis for righteousness. Historically, this understanding of righteousness by faith was revolutionary, challenging the prevailing Jewish thought that emphasized adherence to the law as the means to righteousness. This sets the stage for the New Testament revelation that righteousness is available to all who believe in Christ, Jew and Gentile alike.

Persons / Places / Events
1. Abraham
A key patriarch in the Bible, known for his faith and obedience to God. His belief in God's promises is foundational to understanding faith and righteousness.

2. Paul the Apostle
The author of the letter to the Galatians, addressing the churches in Galatia to correct false teachings and emphasize justification by faith.

3. Galatia
A region in modern-day Turkey where Paul established churches. The Galatians were being influenced by Judaizers who insisted on adherence to the Mosaic Law for salvation.

4. Genesis 15:6
The Old Testament reference where Abraham's faith is first credited as righteousness, forming the basis for Paul's argument in Galatians.

5. Judaizers
A group within the early church insisting that Gentile converts must follow Jewish law, including circumcision, to be saved.
Teaching Points
Faith as the Foundation of Righteousness
Abraham's example shows that righteousness is not earned by works but is credited through faith. This challenges believers to trust in God's promises rather than their own efforts.

The Universality of the Gospel
By using Abraham, Paul demonstrates that the promise of righteousness through faith is available to all, Jew and Gentile alike, emphasizing the inclusivity of the Gospel.

The Danger of Legalism
The Galatians were being swayed by legalistic teachings. This serves as a warning against adding human traditions or laws to the simple Gospel of faith in Christ.

Faith and Obedience
While faith is credited as righteousness, true faith will naturally lead to obedience. Abraham's life exemplifies how faith and action work together.

Trust in God's Promises
Believers are encouraged to trust in God's promises, even when fulfillment seems distant or impossible, just as Abraham did.
Bible Study Questions
1. How does Abraham's example of faith challenge your understanding of righteousness and works in your own life?

2. In what ways can the account of Abraham encourage you to trust in God's promises, even when they seem delayed or unlikely?

3. How can you guard against legalism in your faith journey, ensuring that you rely on faith in Christ alone for your righteousness?

4. How does the universality of the Gospel, as demonstrated through Abraham, impact your view of sharing the Gospel with others?

5. Reflect on a time when your faith led to an act of obedience. How did this experience strengthen your relationship with God?
Connections to Other Scriptures
Romans 4:3
Paul uses the same reference to Abraham's faith being credited as righteousness to argue that righteousness comes through faith, not works.

James 2:23
James also references Abraham's faith, emphasizing that true faith results in action, showing the harmony between faith and works.

Hebrews 11:8-12
Highlights Abraham's faith journey, illustrating his trust in God's promises despite not seeing them fulfilled in his lifetime.
Abraham a Witness to the Doctrine of Justification by FaithR. Nicholls.Galatians 3:6
Abraham Justified by FaithDean Stanley., Jeremy Taylor.Galatians 3:6
Faith Accounted for RighteousnessE. W. Shalders, M. A.Galatians 3:6
Marks of a Justifying FaithJeremy Taylor.Galatians 3:6
The Faith of AbrahamT. Robinson., T. Whitelaw, D. D., W. Roberts, M. A., Bp. Lightfoot.Galatians 3:6
Trusting the PromisesGalatians 3:6
Appeal to Experience and ScriptureR. Finlayson Galatians 3:1-14
The Bewitchery of LawR.M. Edgar Galatians 3:1-14
The Faith and Blessing of AbrahamW.F. Adeney Galatians 3:6-9
People
Galatians, Paul
Places
Galatia
Topics
Account, Accounted, Believe, Believed, Counted, Credited, Faith, Placed, Reckoned, Righteousness, Thus
Dictionary of Bible Themes
Galatians 3:6

     5362   justice, believers' lives
     7336   circumcision, spiritual
     8201   blamelessness

Galatians 3:2-9

     6678   justification, Christ's work
     8020   faith

Galatians 3:2-14

     5110   Paul, teaching of

Galatians 3:6-9

     1348   covenant, with Abraham
     1680   types
     5078   Abraham, significance
     6674   imputation
     7142   people of God, NT
     8157   righteousness, as faith

Galatians 3:6-14

     7512   Gentiles, in NT

Library
July 8. "Having Begun in the Spirit, are Ye Now Made Perfect by the Flesh" (Gal. Iii. 3).
"Having begun in the Spirit, are ye now made perfect by the flesh" (Gal. iii. 3). Grace literally means that which we do not have to earn. It has two great senses always; it comes for nothing and it comes when we are helpless; it doesn't merely help the man that helps himself--that is not the Gospel; the Gospel is that God helps the man who can't help himself. And then there is another thing; God helps the man to help himself, for everything the man does comes from God. Grace is given to the man
Rev. A. B. Simpson—Days of Heaven Upon Earth

Thirteenth Sunday after Trinity God's Testament and Promise in Christ.
Text: Galatians 3, 15-22. 15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none
Martin Luther—Epistle Sermons, Vol. III

The Universal Prison
'But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.'--GAL. iii. 22. The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word 'concluded.' It literally means 'shut up,' and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined.
Alexander Maclaren—Expositions of Holy Scripture

Lessons of Experience
'Have ye suffered so many things in vain?'--GAL. iii 4. Preached on the last Sunday of the year. This vehement question is usually taken to be a reminder to the fickle Galatians that their Christian faith had brought upon them much suffering from the hands of their unbelieving brethren, and to imply an exhortation to faithfulness to the Gospel lest they should stultify their past brave endurance. Yielding to the Judaising teachers, and thereby escaping the 'offence of the Cross,' they would make
Alexander Maclaren—Expositions of Holy Scripture

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

A Call to the Unconverted
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Work of the Holy Spirit
This evening, however, I shall run away from my text somewhat. Having just in a few words endeavored to explain the meaning of the whole sentence, I intend only this evening to dwell upon the doctrine which incidentally the apostle teaches us. He teaches us that we begin in the Spirit--"Having begun in the Spirit" I have already illustrated the whole text sufficiently for our understanding if God the Holy Spirit shall enlighten us; and I shall now, I say, confine myself to the thought that Christians
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Curse Removed
"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."--Galatians 3:13 THE law of God is a divine law, holy, heavenly, perfect. Those who find fault with the law, or in the least degree depreciate it, do not understand its design, and have no right idea of the law itself. Paul says, "the law is holy, but I am carnal; sold under sin." In all we ever say concerning justification by faith, we never intend to lower
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Ephesians ii. 8
For by Grace, are you saved, through Faith; and that not of your selves: it is the Gift of God. I Now come to the Second part of that Design, which I have, for some Time, had in View; viz. to examine particularly the principal of those false Pretences, and mistaken Notions, concerning the Terms of our Acceptance with God, by which Men support themselves in their Continuance in their beloved Vices; and endeavour to elude the Force, and arm themselves against the Power, of those plain Texts of Scripture,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Critical Reconstruction of the History of the Apostolic Age.
"Die Botschaft hör' ich wohl, allein mir fehlt der Glaube." (Goethe.) Never before in the history of the church has the origin of Christianity, with its original documents, been so thoroughly examined from standpoints entirely opposite as in the present generation. It has engaged the time and energy of many of the ablest scholars and critics. Such is the importance and the power of that little book which "contains the wisdom of the whole world," that it demands ever new investigation and sets
Philip Schaff—History of the Christian Church, Volume I

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very
John Bunyan—Grace Abounding to the Chief of Sinners

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring
Samuel Philips—The Christian Home

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs.
J. W. McGarvey—The Four-Fold Gospel

The Ordinance of Covenanting
THE ORDINANCE OF COVENANTING. BY JOHN CUNNINGHAM, A.M. "HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9. "THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN DISANNULETH, OR ADDETH THERETO." Gal. iii. 15. GLASGOW:--WILLIAM MARSHALL. SOLD ALSO BY JOHN KEITH. EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE. LONDON:--HAMILTON, ADAMS, & CO. MANCHESTER:-GALT & ANDERSON. BELFAST:--WILLIAM POLLOCK. TO THE REVEREND ANDREW SYMINGTON, D.D., PROFESSOR OF DIVINITY IN THE REFORMED PRESBYTERIAN
John Cunningham—The Ordinance of Covenanting

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Here Therefore These Men Too Evil, While they Essay to Make Void the Law...
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, "Ye are made empty [1715] of Christ, as many of you as are justified in the Law; ye have fallen from Grace." [1716] We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that
St. Augustine—On the Profit of Believing.

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is
Thomas Watson—The Ten Commandments

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

The Impotence of the Law.
HEBREWS vii. 19.--"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God." It is the aim of the Epistle to the Hebrews, to teach the insufficiency of the Jewish Dispensation to save the human race from the wrath of God and the power of sin, and the all-sufficiency of the Gospel Dispensation to do this. Hence, the writer of this Epistle endeavors with special effort to make the Hebrews feel the weakness of their old and much esteemed religion,
William G.T. Shedd—Sermons to the Natural Man

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Adoption --The Spirit and the Cry
The divinity of each of these sacred persons is also to be gathered from the text and its connection. We do not doubt tee the loving union of all in the work of deliverance. We reverence the Father, without whom we had not been chosen or adopted: the Father who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. We love and reverence the Son by whose most precious blood we have been redeemed, and with whom we are one in a mystic and everlasting union: and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

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