Bible Study for Sermon on March 4, 2012

As mentioned on Wednesday Night Bible Study Paul has a tendency of reworking the Old Testament stories blending his Hebrew of Hebrew with Greek philosophy giving his thought unique characteristics.  Romans 4:13-25 is an example and therefore we have an opportunity of looking at Paul's theological convictions regarding his Christian faith and of scrutinizing his reworking of the Abraham story.  Although there are many issues that could be discussed, two issues stand out.  First, faith is the means by which God's promise is received; and second Paul's reworking of the Abraham's faith story.

First, Abraham's faith!  This point is absolutely clear from the beginning:  "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" (vs. 13).  Paul is emphatic about faith's redemptive role.  He unequivocally declares, "if it is the adherents of the law who are to be the heirs, faith is null and the promise is void" (vs. 14).  Then, he introduces another assertion about the law (i.e., "the law brings wrath," vs. 15) as a way to support his thoughts.

Following this parenthetical remark about the law, Paul returns to the dynamic intersection between God's promise and our faith.  Paul not only reaffirms but also extends his claim, "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" (vs. 16).  Abraham--whose name can mean "ancestor of a multitude"--"is the faith of us all" (vs. 16).  It was "in the presence of the God whom he believed, who give life to the dead and calls into existence the things that do not exist...he believed that he would become "the faith of many nations" (vss. 17-18); cf. Genesis 17:1-8).  In summation, Abraham's life demonstrates that God's promise is founded on grace, received by faith, and given both to Jews (i.e., those who follow the law) and Gentiles (i.e., those who don't follow the law).

Before addressing the second issue, Paul's reinterpretation of the Abrahamic story, it is worth noting that the expression "righteousness of faith" is especially rich with meaning.  It is a phrase forever linked with Abraham's story and an elemental component in the theology of Romans.  The model-moment occurred after Melchizedek blessed Abram (i.e., "exalted ancestory").  It was then that the Lord "brought him outside and said, 'Look toward heaven and count the stars, if you are able to count them.'  Then he said to him, 'So shall your descendants be.'" In response, Abraham "believed the LORD; and the LORD reckoned it to him as righteousness" (Genesis 15:5-6).

Paul explicitly refers to this faith-model-encounter between the Lord and Abraham immediately bbefore Romans 4:13-25.  Works did not justify Abraham.  On the contrary, the Scriptures declare that "Abraham believed God, and it was reckoned to him as righteousness" (Romans 4:2-3; Galatians 3:6-9, Hebrews 11:8-12).  Paul then unpacks the meaning of that singular occasion in the following way: "But to the one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness" (Romans 4:5).  It is also important to recall that the relationship of faith and righteousness is a thematic-meaning that runs throughout Romans: "For in it [i.e.,the gospel] the righteousness of God is revealed through faith for faith, as it is written, 'The one who is righteous will live by faith'" (Romans 1:17).

The second issue concerns Pauls intriguing teaching strategy, which presents an extraordinarily favorable rendering of Abraham's faith.  After he articulates a compact explanation on faith's redemptive rols in vss. 13-18, Paul veers off unexpectedly.  Rather than adhering precisely to Abraham's story as depicted in Genesis, Paul embellishes it.  According to him, Abraham "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" (v. 19).  Mysteriously, Paul's enthusiastic praise of Abraham continues: "No distrust made him waver concerning the promise of God, but he grew strong if his faith as he gave glory to God, being fully convinced that God was able to do what he had promises" (vss. 20-21).

At the very least, Paul's retelling of these events from Abraham's life is odd.  Even a hasty reading of Genesis 15-17 highlights several instances that expose obvious flaws in Paul's retelling of Abraham's unwavering faith in God's promise.  For example, Abraham initially thought Eliezer would be his heir (Genesis 15:2-3).  Of course, it is proper to reject this example, since God had not yet explicitly promised a biological heir to Abraham.  However, that position cannot be maintained when Abraham "listens to the voice of Sarai" and had a sexual relations with Hagar--a union by which Ishmael was conceived (Genesis 16:1-4).  Even more problematic was the Lord's subsequent visit to Abraham.  At that time, the Lord declared to Abraham that he and Sarah would have a child.  In response, the Scriptures report, "Then Abraham fell on his face and laughed, and said to himself, 'Can a child be born to a man who is a hundred years old?  Can Sarah, who is ninety years old, bear a chld?"  And Abraham said to God, 'O that Ishmael might live in your sight!"  (Genesis 17:17-18).  From all appearances, as far as the Genesis narrative is concerned, Abraham was all to human like the rest of us and had his share of doubts.

To be sure, for those who approach Scripture from a more literal historical point of view, Paul's reworking might be confusing, disturbing or both.  Yet anyone familiar with Jewish holy stories or rabbinic traditions would not be startled by Paul's use of Abraham's story from Torah.  Indeed, Paul's rendering would be celebrated.  His purpose is not to narrative biblical facts--whether historical or literary--but to present a theological portrait of Abraham's life.  Consequently, when Paul reflects on the entirety of Abraham's life, Paul can declare that Abraham "did not weaken in faith" and "no distrust made him waver concerning the promise of God" (vss. 19-20).  Although Abraham's transitory faith may have been and was riddled with imperfections, the final outcome of his faith was perfect--he believed God and it was reckoned to him as righteousness, which is a promise God made "not only to adherents of the law but also to those who share the faith of Abraham.