Continuing the theme of the universalism of the Torah, Paul turns to the figure of Abraham. He points...
Continuing the theme of the universalism of the Torah, Paul turns to the figure of Abraham. He points to the fact that Abraham became righteous not as a result of his religiosity, but because he was able to trust God (vv. 1-3). The apostle again points out that trust in God is the basis of righteousness, while works of righteousness are only the consequence of that trust (vv. 4-8). Even such an important religious rite as circumcision turns out for Paul to be only a sign of the relationships that bind the righteous person to God, and in no way their foundation (vv. 9-12). One could say that in these reflections Paul remains a follower of Hillel and of his teacher Gamaliel, for it was Hillel and his followers who always maintained that the basis of righteousness and of spiritual life in general is relationship with God, while all the rest of religious life connected with observing the Torah is only its consequence; without that relationship, it loses all meaning.
But Paul again goes further than both Hillel and Gamaliel. He says: if circumcision is only a sign of belonging to the people of God, given by God to Abraham as a consequence of his righteousness, then righteousness is also possible for the uncircumcised if they are able to trust God in the same way as the circumcised. In this sense Abraham becomes the spiritual father of all the righteous, both the circumcised (Jews) and the uncircumcised (Gentiles) (vv. 11-12).
The apostle by no means thinks there is no difference at all between these two categories of righteous people; he only reminds us that righteousness is one, and if a person, even an uncircumcised person, walks the path of righteousness, then sooner or later he will come to the same place to which the circumcised come by that path. The Torah is not a flying carpet given by God to His people in order to carry them into the Kingdom as if by the wave of a magic wand, sparing them from the path on which righteousness is acquired; it is a guide that helps them stay on the path. To regard the Torah as a privilege is a dangerous error, for if one takes it seriously, it will reveal not the advantages, but the sins, of the one who strives to follow it. Righteousness is greater than the Torah; the righteous person receives from God what was promised to him not because he deserved it, but only by God's mercy. The Torah in itself gives no one any rights (vv. 13-14). If someone decided to boast before God that he knows the Torah better than others, this would quite naturally provoke only God's wrath, for such knowledge would reveal first of all not the righteousness, but the sins, of the one boasting (vv. 14-15).
In this respect it is simpler for a Gentile: he does not claim knowledge of the Torah or the role of its keeper. Knowledge of the Torah in itself does not guarantee righteousness, and therefore on the way to the Kingdom there is no difference before God between Jew and Gentile. But more is required from those to whom the Torah has been given, because they know more about their sins than those who have not heard of the Torah.
4 Having proved it by argument, he now proves by example, and such example as must have greater weight with the Jews than any other.
4:2 The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.