Chapter 4

Paul has already said that this ‘righteousness of God … apart from law’ is attested by the Law and Prophets — i.e. by the Old Testament. This must not be shown more fully, and Paul undertake to show it principally form the story of Abraham, with a side-glance at the experience of David. [In addition] a further question arises. What relation, if any, lies between Abraham’s being justified by faith and the rite of circumcision? [Finally,] the statement that Abraham’s faith was counted to him for righteousness does not apply to Abraham alone. The principle which it enshrines holds good for all believers in God, and especially for believers in God as he is reveals in the gospel — the God who raised Jesus from the dead. (Bruce pg 115–121)

SOME KEY IDEAS IN THIS PASSAGE

Reckoned As Righteousness — The text that [Paul] cites, and which becomes the reference point for the rest of the chapter, is Gen. 15:6. While Jewish authors had already seized on Gen. 15:6 as a particularly important text, Paul has more than a polemic purpose in citing the verse. Not only is this the first time the word “believe” occurs in the Scripture, but it is connected with the attaining of righteousness — one of the very few times in the OT that this connection is made. And the verse, of course, describes Abraham — the “father” of Israel and recipient of God’s promise. Paul therefore has very good reasons from within the OT itself make this a banner verse for his gospel.

In Gen. 15:6, Abraham’s “faith” is his complete trust in God with reference to God’s promise that he would have a natural descendant (vv4–5). But since this promise is a renewal of the one that God made to Abraham in Gen. 12:1–3, the promise with reference to which Abraham believes Yahweh includes the worldwide blessing promised in the earlier text. Of considerable importance for Paul’s use of the text is the meaning of God’s “reckoning” Abraham’s faith “for” righteousness. The language could suggest that his faith is considered as the “equivalent” of righteousness — that God sees Abraham’s faith as itself a “righteous” act, well pleasing to him. But if we compare other verses in which the same grammatical construction as is used in Gen. 15:6 occurs, we arrive at a different conclusion. These parallels suggest that the “reckoning” of Abraham’s faith as righteousness means “to account to him a righteousness that does not inherently belong to him.” Abraham’s response to God’s promise leads God to “reckon” to him a “status” of righteousness. … But the essential point, that Abraham’s relationship with God is established as an act of God’s grace in response to Abraham’s faith, is the same in both Genesis and Romans. Here Paul distances himself emphatically from the typical interpretation. For Jewish interpreters often viewed Gen. 15:6 through the lens of Gen. 22, so that Abraham’s “faith” became his obedience to God and was regarded as a “work” for which God owed Abraham a reward. Paul’s interpretation stands squarely against this tradition and is also a more faithful interpretation of the original.

In vv. 4–5, Paul draws two theological consequences from what is said about Abraham’s justification in Gen. 15:6: (1) works have no part in justification and (2) this is so because God’s justifying verdict is not earned, but given freely.

It is particularly the nature of the “reckoning” that Paul is interested in. Verse 4 picks up this key word form the quotation in v. 3, as Paul lays down a general principle about the “reckoning” or “accounting” or “wages” to a worker. If a person “works,” says Paul, the pay he or she receives in return is a matter of obligation, or fair compensation; the employer “owes” the worker a certain wage and is not giving if “freely” or “without compulsion.” … The implicit “theologic” of Paul is clear: since work means the reward is given by obligation, the reward of righteousness must not be dependent on work — for God is never obliged by his creatures; justification is a gift, freely bestowed, not a wage, justly earned. That God acts toward his creatures graciously … is one of Paul’s nonnegotiable theological axioms. He uses it here to show that the faith that gained righteousness for Abraham was a faith that excluded works. … Paul’s point does not rest on an alleged Hebrew concept of reckoning; nor is he arguing that grace is the necessary consequence of reckoning, or of faith. Grace is not the end point but the beginning of his logic; form the fact of grace comes the conclusion that the faith that justifies must be a faith that is “apart from” all works.

Paul’s purpose in vv. 4–5, then, is to show that the faith that justifies is “faith alone,” faith “apart from works.” And, as Chrysostom remarks,it is significant that this point is made with reference to Abraham:

For a person who had no works, to be justified by faith was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from these, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. (Moo pg 263–265)

Faith is helplessness reaching out in total dependence upon God. -Mounce

SOME REFLECTION QUESTIONS TO CONSIDER

• What situation are you currently facing that requires faith in the God of resurrection and creation? (Intervarsity Daily Bible Study)
• How can you demonstrate faith and hope in that situation? (Intervarsity Daily Bible Study)
• In what ways are you challenged by Abraham’s faith?