Reckoned as Righteous - A Lectionary Reflection for Lent 1B (Romans 4)
Romans 4:13-25 New
Revised Standard Version
13 For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. 14 If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath; but where there is no law, neither is there violation.
16 For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, 17 as it is written, “I have made you the father of many nations”)—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” 19 He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20 No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 being fully convinced that God was able to do what he had promised. 22 Therefore his faith “was reckoned to him as righteousness.” 23 Now the words, “it was reckoned to him,” were written not for his sake alone, 24 but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, 25 who was handed over to death for our trespasses and was raised for our justification.
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How
might a person be reckoned as righteous? Is it by faith or by keeping the law?
Is it even possible to keep the law so as to be judged righteous before God?
And what does being so reckoned lead to? According to Paul, it may have
something to do with the inheritance given to Abraham and his descendants. What
would that be? According to Paul, that inheritance given to Abraham and his
heirs is the world (Rom. 4:13). To suggest that it is through the law, again
according to Paul, would make faith null and void. Therefore, the inheritance
must be an act of grace received through faith. That sounds like a message
Martin Luther would embrace! The idea that we are justified by faith has been a
central part of the Christian confession, but like everything in life, things
are more complicated than what might be revealed in a simple slogan like sola
fide, sola gratia (faith alone, grace alone).
Here in
Romans 4, Paul focuses our attention on Abraham our Ancestor, who believed God
and therefore was reckoned or counted as righteous (Rom. 4:1-3; Gen. 15:6). The
premise of chapter 4 is that Abraham’s relationship with God rested in God’s
grace and did not depend on his adherence to the law. If by law, one means
Torah, then he would not have had that available to him, as it was revealed at
Sinai. What Paul is getting at here is that Abraham’s relationship with God, a
relationship that declared him righteous, which made him the recipient of God’s
promise, rests on God’s grace, which Abraham received by faith. It is through
faith that he and his descendants shall receive the inheritance (vs. 13). The
promise that is spoken of here is summarized in a word given to Abraham by the
Angel of the Lord: “I will indeed bless you, and I will make your offspring as
numerous as the stars of heaven and the as the sand that is on the seashore.
And your offspring shall possess the gate of their enemies, and by your
offspring shall all the nations of the earth gain blessing for themselves,
because you have obeyed my voice” (Gen. 22:17-18). Interestingly enough, in
Genesis 22, the blessing is pronounced after Abraham showed his willingness to
offer Isaac, the chosen one, as a sacrifice in response to God’s request.
Regarding
the Law, in this chapter, Paul seems rather negative. But, I wonder whether
Paul should be seen as rejecting the Law. It seems to me that Paul wants to
broaden the possibilities by which one is included in the covenant community.
He’s concerned that the requirement to be circumcised would be a stumbling
block to Gentiles (Rom 4:9-10). In Paul’s mind, Abraham was declared righteous
before he was circumcised. Circumcision was not a requirement for this
declaration, but it did seal the relationship, much like baptism seals the
commitment Christians make to follow Jesus. Now, it’s true that Paul did say
that the law brings wrath and if there is no law there is no violation, but
isn’t that a technicality? It’s like saying, if we don’t get tested for
COVID-19 then we don’t have COVID.
If we
look closely at Paul’s message, we’ll see that if received by faith, the
promise is extended both to those who are adherents of the Law (Jews) and those
who are not (Gentiles) (Rom. 4:16). Perhaps that is the key for Paul. He is emphasizing
a broader view of what it means to be a descendant of Abraham. As Paul reminds
us, Abraham is not only the father of Israel but is the father of many nations.
Therefore, while Israel is included in the inheritance, others are as well.
That is true for both those who are adherents of the Law and those who are not.
As Karl Barth writes:
Since the heirs are what they are not through the law by of faith, not as a consequence of moral and historical status but according to grace, it follows as a matter of course that participation in that company cannot be confined to those who have been made children of Abraham according to the law, cannot be limited to the historical Israel, or to those who accept a particular and definite and historical tradition and doctrine, or to those who are members of some particular ‘movement.’ Such limitation in the number heirs makes the inheritance itself more than insecure (iv. 14, 15). As the recipient of the promise, Abraham stands outside every historical and particular company of men; similarly his true seed, being the race of believers, likewise stand outside. [Barth, Epistle to the Romans, pp. 138-139].
I might be taking this a bit farther than Barth might, but
it does seem to make sense that if inclusion in the family is by grace, then we
might see this as broadening out beyond believers in Jesus. It is worth
pondering for a moment that Muslims understand themselves to be heirs of
Abraham through Ishmael. So, what does it mean for Abraham to be the father of
many nations?
I sense
that Paul might take a narrower view of who is included among the heirs than I
just suggested, but it’s worth pondering. For Paul, Abraham is understood to be
the ancestor of those who believe and walk in faith. For Paul that involves who
“believe in him who raised Jesus our Lord from the dead, who was handed over to
death for our trespasses and was raised for our justification” (Rom 4:24-25). Thus, in Paul’s mind, circumcision isn’t a
requirement when it comes to being judged righteous (justification). Only faith
is necessary. It is worth noting here that the lectionary reading from Genesis
17, stipulated for this Sunday, excludes the verses that refer to circumcision
as the seal of the covenant. While the lectionary creators set aside reference
to circumcision, it’s there in Genesis 17 (Gen. 17:9-14). Paul is aware of this
and acknowledges it (Rom 4:11). Of course, all of this takes place before the
Law is instituted at Sinai, but circumcision was instituted long before Sinai.
Paul
draws on the promise of God made to Abraham and Sarah as a foundation for the
inclusion of Gentiles in the family of God. He suggests, again just before our
reading, that Abraham is the “ancestor of all who believe without being
circumcised and who thus have righteousness reckoned to them” (vs. 11). While
Paul doesn’t seem to have a problem with the Law as it applies to Jews, he does
not see the Law as the appropriate means through which Gentiles will be
included in the blessing promised to Abraham. After all, Abraham received God’s
call by faith, believing that though he and Sarah didn’t have children of their
own, somehow God would take care of that problem. In other words, they trusted
God’s promise.
Now, if
you follow the story of Abraham, you know that Abraham did try on occasion to
take matters into his own hands. Nevertheless, Paul wants to claim that the
promise made to Abraham was an act of grace. Therefore, those who are
considered heirs with Abraham, are recipients of the same grace. That means
that Gentiles enter the covenant community that is rooted in the promise made to
Abraham through faith in Jesus.
If we
read Paul here through the lens of the covenant that God made with Abraham and
Sarah, which is a covenant of blessing (Gen. 12, 17), then it seems right that
we should embrace our place in the family with humility. After all, it is not by
biological descent that we Gentiles trace our heritage back to Abraham. Rather
it is through an adoption that Jesus engineered on our behalf. For that, we
give thanks that by God’s grace we’ve been added to the family that inherits
the earth.
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