Interpreting Romans 4:1-8

Interpreting Romans 4:1-8: The Theological and Exegetical Contribution of Psalm 32 Thomas R. Schreiner The Southern Baptist Theological Seminary Louisville, Kentucky Introduction When we consider the meaning of Rom 4:1-8, it is evident that the OT plays a vital role. Paul explicitly cites two OT texts (Gen 15:6 and Ps 32:1-2) in this paragraph. Furthermore, two of the most prominent characters in the OT, Abraham and David, are the subject of discussion. I am assuming Willem VanGemeren will concentrate on explaining the meaning of Psalm 32 in its OT context. What I want to argue in this paper is that the key to understanding the use of Psalm 32 in Romans 4 is discerning the flow of the argument in Romans 4 itself. Paul cites Psalm 32 in order to confirm and substantiate his thesis in vv. 1-5. What is most important, then, in unlocking the contribution of Psalm 32 in Romans 4, then, is the surrounding context—in particular the first five verses of the chapter. Hence, I will spend most of my time tracing the argument in Rom 4:1-5 before making some comments at the end about the theological significance of Psalm 32. Before launching into an interpretation of the passage, a few preliminary comments about the impact of the OT and Jewish tradition will be offered. First, the basic meaning of the text could be grasped by those who had never read the OT. I take it that Paul's letter was read orally to the saints in Rome, and that the main gist of what he wanted to say was comprehensible on the first reading. Indeed, some of those listening likely had a very general knowledge of Abraham and David, the kind of vague knowledge an ordinary church member has today. Their lack of expertise did not prevent them from understanding the text, for Paul included in his argument enough information for them to understand what he intended to say. I am skeptical, therefore, about any interpretation that suggests that subtle allusions to the OT or Jewish tradition are the key to the meaning of the text. The argument of the verses themselves is the primary way of determining their meaning. Paul was not writing to scholars who carefully researched every intertextual echo but to ordinary people, and his desire was to communicate with them clearly. Second, we need to remind ourselves that the readers in Rome were likely not experts in the Jewish traditions about Abraham and David. Many of them probably had no access to these traditions at all. They did not hear the letter read and think, "Oh, Paul is countering Sirach at this point." And, "Now he is taking a shot at what is said about Abraham in Jubilees." Third, I am not arguing that acquaintance with the OT or Jewish traditions about Abraham is worthless. We learn from such traditions what was in the air about Abraham during Paul's day. Moreover, some believers in Rome knew the OT very well, and they also knew, at least from oral tradition, various stories that circulated about Abraham in the interpretive tradition. It seems that Romans is addressed to both Jewish and Gentile believers, and many of the Gentile believers may have been God-fearers. Hence, some believers in Rome may have recognized where Paul agreed with or diverged from Jewish tradition. Some of those who heard the letter had a richer and deeper appreciation because of their acquaintance with the OT and Jewish tradition. Nevertheless, such knowledge did not grant them a different understanding of what Paul wrote. His meaning 2 was accessible to all, for his argument does not depend on allusions available only to the cognoscenti. A fuller understanding of the implications of the text does not amount to a different understanding of the meaning of the text. Finally, Paul as a student of Gamaliel was a student of both the OT and Jewish traditions. Romans represents in part his interaction with his Jewish exegetical tradition. Indeed, Romans likely represents the fruit of Paul's exegesis after years of debating with Jewish opponents. He has honed his scriptural arguments after many years of debate, and they represent a very close reading of the OT. Furthermore, we may able to glean from Jewish traditions what was controversial in Paul's era since they may help us understand some of the issues Paul deals with. Hence, a grasp of the OT and Jewish tradition may increase our comprehension of Paul's argument. Such background study may provide a sharper profile of what is stated in the text. Still, we should be suspicious if such tradition becomes the key to unlock the meaning of the text, for Paul himself communicates clearly in the line of argument what he wishes to say. Broader Context Paul has argued in Rom 1:18-3:20 that all people, both Jews and Gentiles, are sinners. Hence, the only way one can be right with God is through the atoning work of Jesus Christ (3:21-26). In Rom 3:27-31 we learn that righteousness is by faith instead of by works of law. Paul appeals to the example of Abraham in Romans 4 to substantiate two themes from Rom 3:27-30. First, righteousness is by faith alone. Second, this righteousness by faith is for all peoples, both Jews and Gentiles. If Abraham as the fountainhead of the Jewish people was justified by faith, then it follows that all people everywhere are justified in the same way. 3 It is not difficult to see why Paul introduces Abraham here. We have already noted that the Jewish people can be traced back to Abraham. Paul likely introduced Abraham because the latter's relationship with Yahweh as the first Jewish believer is paradigmatic for all who follow him. A citation from Psalm 32 is also introduced in vv. 6-8. But it is clear that the reference to Psalm 32 serves as confirmatory evidence. Paul immediately returns to Abraham in v. 9 and for the remainder of the chapter. The focus is on Abraham as the initial person who received God's promise and from whom the Jewish people derive their ancestry. The fundamental OT text for Paul's argument in Rom 4:1-8 and for understanding the citation of Psalm 32 is Gen 15:6 which is cited in v. 3. The importance of Gen 15:6 in Pauline theology is also apparent from the argument in Gal 3:6-9 where Gen 15:6 is again the key proof text in the paragraph. Paul's selection of Gen 15:6 is instructive when contrasted with Jewish tradition. There is not space to elaborate here, but Jewish tradition emphasizes Abraham's obedience, and by comparison Abraham's trust in God's promises does not receive much attention.1 Only one example will be given to illustrate the point being made. First Maccabees 2:52 says, "Was not Abraham found faithful when tested, and it was reckoned to him as righteousness?" (NRSV, Aaq``l ntubh. dum odhq`rlv/{ dt_qd,pg ohrsn,i j`h. duknfh,rpg `tusv/{ dhui chj`hnrt,mgm). Clearly the author of 1 Maccabees is thinking of the sacrifice of Isaac, and Abraham's faithful obedience in doing what God commanded. Abraham was counted as righteous before God because of his faithful obedience when tested. 1 For a very helpful survey of traditions about Abraham, see G. Walter Hansen, Abraham in Galatians: Epistolary and Rhetorical Contexts (JSNTSup 29; Sheffield: Sheffield Academic Press, 1989) 175-99. 4 As noted in the introduction the ordinary reader was able to grasp the Pauline meaning without knowing either the OT or Jewish traditional interpretations. On the other hand, the distinctiveness of Paul's use of the OT shines brighter against the backdrop of Jewish traditions. In Jewish tradition the emphasis is placed on Abraham's obedience and faithfulness when tested, to his devotion to God's commands. By contrast Paul brings to the forefront Abraham's trust in God and stresses that Abraham was a sinner who failed to please God. The distinctiveness of the Pauline argument over against Jewish tradition suggests that we have an example in which Paul's previous exegetical debates with Jews and Jewish Christians come to the surface. Interpretation of Romans 4:1-5 I translate v. 1 as follows, "What shall we say, then, that Abraham, our forefather according to the flesh, has found?" The emphasis in the verse is on the word "found" (dt_qgjd,m`h). The term is a judicial one, asking what Abraham has found before God as his judge.2 Chapter 3 concluded with the truth that all people, both Jews and Gentiles, are righteous by faith. Paul introduces Abraham in chapter four, the forefather of the Jewish people, to support the truth that the universal blessing is received by faith. Why does Paul say that that Abraham was "our forefather according to the flesh"? He emphasizes that Abraham was the physical progenitor of the Jewish people because he wants to stress that the ethnic founder of the Jewish people was right with God by faith alone. Hays translates the verse differently with the question, "Have we found 2 The judicial flavor of i©¶m™o® is attested elsewhere (Exod 22:8; Deut 22:28; Ezra 10:18), and the term is used to depict one's relationship before God (Sir 44:17,20; Dan 5:27 Theodotion; cf. Acts 5:39; 24:5; 1 Cor 4:2; 15:15; Gal 2:17; Phil 3:9; 1 Pet 1:7; Rev 5:4).

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