Any approach to the fourth chapter of Romans begs to be dictated by the communal conception and remembrance of Abraham. As it is, it is crucial to consider that the doing of good works, which is so often confused with the keeping of the law as a means of attaining salvation, is nowhere in sight. It is not only not in sight in the sense of being the antithesis of the message of justification by faith, it is also nowhere in sight in terms of it being a recognizable category for Paul. We cannot foist the dichotomy of faith versus works on to what Paul sees as the crucial issues of justification, which are the inclusion of Gentiles, the basis of their inclusion, the transformation of the recognized covenant markers because of the cross and the Resurrection, and the fulfillment and extension of God’s covenant through what took place in and with Jesus as the Messiah.
With that said, we look to the thirteenth verse and Paul’s insistence that “the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith” (4:13). When we hear this, and as we attempt to let the letter speak to us as a first century church gathered around the meal table to hear a letter from the Apostle, mental habits that have been constructed over extended periods of time must be resisted, with this best achieved by constant reminders concerning the terminology with which Paul operates. We must resist the tendency to allow ourselves to mentally regress to thinking of “law” as “the doing of good works,” rather than properly thinking of “law” as shorthand for the covenant markers of Judaism (circumcision, Sabbath keeping, and dietary laws---with circumcision often also functioning as shorthand for the three) that identified someone as being a covenant member, with the ongoing recognition of the value of these things lying in the fact that they are reminders of belief in the faithfulness of God in general and His faithfulness to His covenants with Israel in particular.
Though it seems to require significant mental exertion, and though it certainly requires us to hold together different ideas, right understanding dictates a realization that the performance of these covenant markers did not cause one to be in covenant (saved, if you will), just as it was not the confession of Jesus as Lord that caused one to be in covenant. The performance of the covenant markers (be it the Jewish covenant markers that served to isolate the people of God and wall off the covenant, or the confession of Jesus’ Lordship in the world and over one’s life), as was the case with Abraham and his circumcision, is the reminder of the belief in a faithful God.
It may be the case that this understanding had become blurred, in that there was a conception, perhaps held by some Gentiles (though it may be the case for Jews as well), that it was the performance of the covenant markers themselves, rather than the belief that stood behind that performance, that actually produced and induced an individual’s justification. This runs back to what was said in verse twelve, which was “he is also the father of the circumcised… who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised.” Belief, whether under the old covenant markers or the new covenant marker, was and is the means of entry into the covenant.
The point that Paul is making, which is that from which he builds while also being that to which he is heads, is that the presence of the Creator God in the Christ, with all that has attended that grand event, has generated a massive change, and that the new reminder of belief that creates covenant (justifies, saves), the declaration of which also appears to possess the power to generate belief on the part of those that hear the declaration, is the confession of the Lordship of Jesus, with this being inseparable from the realization that the kingdom of God has come upon earth (as announced by Jesus), that this kingdom was truly inaugurated at the Resurrection (introducing the renewal of creation into the world), and that it will be fully consummated at some point in the future (a course of events that was completely unexpected).