In Romans :1-25, Paul Presents the Figure of Abraham as a Model of Righteousness by Means of Faith

Introduction

In Romans 4:1-25, the Apostle Paul uses the figure of Abraham to illustrate the concept of righteousness that can be achieved by all through faith.[footnoteRef:1] To this end, Paul presents Abraham as an illustrative model concerning how a mere human can be considered righteous in the eyes of God not because of their works or adherence to the law but solely through faith. In order to gain a better understanding of this Pauline theology, the purpose of this paper is to provide an exegetical analysis of the passages in Romans 4:1-25 to explicate the manner in which Paul presents the figure of Abraham as a model of righteousness for all by means of faith. Following this analysis, the paper provides a summary and key finding in the conclusion. [1: Alain Gignac, The Enunciative Device of Romans 1:18-4:25: A Succession of Discourses Attempting to Express the Multiple Dimensions of Gods Justice. Catholic Biblical Quarterly 77, no. 3 (July 1, 2015): 481502.]

Exegesis of Romans 4:1-25

In Romans 4, the Apostle Paul discusses the concept of justification by faith, using Abraham as an example. The text begins by Paul questioning what Abraham, their forefather according to the flesh, gained through his actions. Paul emphasizes that if Abraham were justified by his works, he could boast, but not before God. Instead, Paul cites relevant Scripture, stating that Abraham's belief in God was counted as righteousness. Paul distinguishes between works, which earn wages as a due, and faith, which is counted as righteousness apart from works.[footnoteRef:2] Moreover, Paul also mentions Davids words about the forgiveness of lawless deeds and sins not being counted against them. [2: James D. G Dunn. The Theology of Paul the Apostle. London: T & T Clark, 2003, 101.]

Paul addresses whether this blessing of righteousness is exclusive to the circumcised or also applies to the uncircumcised. He asserts that faith was counted as righteousness for Abraham before he was circumcised, making him the father of all who believe, whether circumcised or not.[footnoteRef:3] Paul further explains that the promise made to Abraham and his descendants was based on the righteousness of faith, not the law.[footnoteRef:4] In this regard, Paul argues that if inheritance was based solely on the law, faith would be void, as the law brings wrath. Instead, the promise depends on faith, resting on grace and guaranteed to all who share the faith of Abraham.[footnoteRef:5] Paul concludes by highlighting Abraham's unwavering faith in Gods promise, emphasizing that it was counted to him as righteousness. For this purpose, Paul relates this concept to believers, stating that their faith in God, who raised Jesus from the dead for their justification, is also counted as righteousness. [3: Byrne, Brendan. Romans, Daniel J Harrington, ed. Sacra Pagina Series, V. 6. Collegeville, MN.: Liturgical Press, 2007, 62, 63.] [4: Joseph A Fitzmyer. Romans. AB 33. New York: Doubleday, 1993, 382.] [5: Byrne, Brendan. Romans. Sacra Pagina. Collegeville: Liturgical Press, 1996, 141.]

Throughout Romans 4, Paul upholds Abraham as an exemplar of righteousness attained not through works or circumcision but through unwavering faith. Paul introduces Abraham as the spiritual forefather of both Jews and Gentiles of faith.[footnoteRef:6] For example, in Romans 4:9-11, this point is made directly: Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? Likewise, Paul clearly states that Abraham was considered righteous because of his belief, not his adherence to rituals or laws: It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, [6: N. T. Wright. Paul and the Patriarch: The Role of Abraham in Romans 4. Journal for the Study of the New Testament 35, no. 3 (March 1, 2013): 20741.]

In other words, Paul leverages the example of Abraham to argue that circumcision and Jewish observances are not prerequisites for righteousness; rather, faith is paramount. For this purpose, Paul points out that Abraham's faith was credited to him as righteousness before he was...

…have faith in Him. This extends beyond the historical account of Abraham and applies to everyone today as well. In addition, Paul also underscores the profound significance of Christ's sacrifice and resurrection, highlighting that Jesus was delivered to death to atone for humanitys sins and was raised to life to secure the corresponding justification. In essence, these verses emphasize the universality of faith-based righteousness and its enduring relevance for all who believe in God and Jesus as the resurrected Lord.

Conclusion

In the final analysis, Romans 4:1-25 teaches that righteousness and justification before God come through faith in Him and His promises, rather than through human works or merit. It uses Abraham as an example to illustrate this foundational principle of Christian faith. In sum, Paul strategically uses Abraham, a foundational Jewish patriarch, to discredit conventional dogmatic reliance on Jewish customs for salvation. Taken together, all of this means that just as Abraham pleased God through faith alone before circumcision, non-Jewish believers can attain righteousness through faith, apart from works of the law. By highlighting Abraham's faith, Paul argues faith supersedes ethnic identity and obedience to law in attaining righteous standing with God.

Bibliography

Byrne, Brendan. Romans. Sacra Pagina. Collegeville: Liturgical Press, 1996.

Byrne, Brendan. Romans, Daniel J Harrington, ed. Sacra Pagina Series, V. 6. Collegeville, MN.: Liturgical Press, 2007.

Dunn, James D. G. The Theology of Paul the Apostle. London: T & T Clark, 2003.

Fitzmyer, Joseph A. Romans. AB 33. New York: Doubleday, 1993.

Gignac, Alain. The Enunciative Device of Romans 1:18-4:25: A Succession of Discourses Attempting to Express the Multiple Dimensions of Gods Justice. Catholic Biblical Quarterly 77, no. 3 (July 1, 2015): 481502.

Matera, Frank J. Romans (Paideia: Commentares on the New Testament). Grand Rapids, MI: Baker Academic, 2010

Johnson, Luke Timothy. Interpreting Paul. The Canonical Paul, Volume 2. Grand Rapids. Michigan: William B. Eerdmans Publishing Company, 2021.

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Witherington, Ben. New Testament Rhetoric: An Introductory Guide to the Art of Persuasion in and of the New Testament. Eugene, OR: Cascade, 2009.

Wright, N.T. Paul and the Patriarch: The Role of Abraham in Romans 4. Journal for the Study of…