Getting Genesis 15:6 right

Genesis 15:6 is just one more example of how subtle misinterpretation can lead to disaster.  This verse is quoted in Romans 4, Galatians 3:6 and James 2:23.  I claim that we Christians do not interpret the meaning of Genesis 15:6 correctly as used by Paul.  One would think that since James appears to correct a possible misinterpretation of Gen. 15:6 that his gloss would become the definitive interpretation in Christianity.  However, this does not seem to be the case.  However, I want to see how Paul uses Gen. 15:6 and I will argue that his understanding of the verse is not against James' gloss and is in sync with how this verse was understood by Jews in Paul's time.  One of the weaknesses of the standard interpretation is that Paul is making an argument the premises of which none of his fellow Jews would accept.

Genesis 15:6 in Context

Genesis 15:1-6, which forms a unit, can be outlined as follows:

• 15:1 Promise
• 15:2-3  Objection = lament
• 15:4-5 God meets objection
• 15:6 Abraham reacts and God acknowledges
• In verse 1, God promises that Abraham's reward will be great.  We are not told the reason for the reward or its nature.  However, from what Abraham says in verses 2-3 it appears that the reward would include an heir.  I would point out the the reason for the reward could very well be Abraham's faithfulness in obeying God up to this point.  After all, the book of Hebrews has Abraham obeying God as early as Genesis chapter 12 (Heb. 11:8): "By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going."  Also, Abraham builds an altar at Shechem (12:7), at Bethel/Ai (12:8), and at Hebron (13:18).  Therefore, there is no question that Abraham believed in God before we get to chapter 15.  Abraham objects that he has no offspring but God counters that his offspring will be as numerous as the stars.  Then we come to 15:6:

and he trusted in God and he reckoned it to him as righteousness.

It appears that Abraham's trust is being rewarded with God's verdict of righteousness.  The big question is the meaning of "reckon".  Does it mean something like "counted", "imputed", "credited", "charged to ones account".  The key on this reading is that Abraham is deemed righteous when he was not really righteous.  On the other hand, does "reckon" mean something like : "calculate", "evaluate", "estimate", "consider", "think about" etc.  In this case Abraham is being deemed righteous because of something about himself.  Which is correct?  I want to argue that it is the latter and this drastically alters how we view the verse.  Normally, when "reckon" is used in the Old Testament the value judgment is related not to the speaker but to the qualities inherent in the object being reckoned: see Lev. 7:11-18; 17:1-9; Num. 18:25-32; 2 Sam. 19:20; Prov. 27:14; Ps. 106:31.  The last verse mentioned is huge because it shares much with Gen 15:6:

Ps 106:30 Phinehas stepped forth and intervened, and the plague ceased.  31 It was reckoned to his merit for all generations, to eternity.

There is no question that it is Phinehas' faithfulness that is being reckoned.  See also 1 Macc.2:52.

Paul's use of Genesis 15:6

The first thing to notice about the use in Romans is that the closest occurrence of "reckon" to chapter 4 is 3:28 and there is no question that the use there is not a fictious imputation (see also 6:11).  Paul is usually interpreted to mean that Abraham believed without doing anything and that this actionless belief is deemed to be righteous.  I think this is mistaken.  Paul is really interested in arguing that Gentiles can be sons of Abraham without coming under the law.  He argues that Abraham was deemed righteous before he was circumcised (which is a sort of proto-law, since the Mosaic law was not yet given).  The issue is not that Abraham just believed, but that he was righteous BEFORE the law (Genesis chapter 15 is before 17).  Abraham was basically a Gentile when he was called (ungodly, 4:5).  Therefore, he can be father of both Jews and Gentiles.  It makes no difference to Paul whether what was reckoned concerning Abraham was faithful acts or actionless trust.  In fact, in Romans 4:18-22, it seems that Paul is hyping Abraham's perseverance and this is certainly related to faithfulness and not merely naked belief.  This is why we read in 4:22:

Therefore, his faith was reckoned to him for righteousness [my italics]

Therefore, there is no reason why Paul is not interpreting Genesis 15:6 in line with James and his fellow Jews, with the caveat that he is viewing the issue of when Abraham was deemed righteous as important, whereas James does not.  The career after chapter 17 is not relevant to Paul's argument.

The issues in Galatians is the same as in Romans.

Theological upshot

If I am right about the interpretation of Genesis 15:6, then we cannot use Abraham as an example of naked belief versus good deeds.  That is not the issue.  Abraham had good deeds (he obeyed in chapter 12--Heb. 11:8) and Paul knew that!  The key is that Abraham had good deeds but that they were not deeds prescribed by the law because it had not been given yet (even the proto-law circumcision).