Paul now sees another earlier typological fulfillment of the promise in Abraham when the Lord brings life from his body, “which was as good as dead,” and “the deadness of Sarah’s womb” (4:19). It was not Abraham’s doing that would bring forth life—such would be impossible for him as one residing under death’s influence—but believing in God alone who could do it. This episode in Abraham’s life demonstrates typologically that the promise rests on grace, that is, God doing what he had promised apart from the contributive works of those for whom he is doing it.

Paul was a redemptive-historical preacher of the highest order. His theology was founded not on timeless or idealistic truths, but concrete historical events in accordance with their order, progression, and organic character. This is demonstrated, for one, in Romans 4.

In order to support his previous argument about the righteousness of God being manifest in the cross of Christ apart from the Law (3:21ff.), Paul makes a redemptive-historical downshift behind Moses to the time of Abraham in order to demonstrate that Abraham was counted righteous historically prior to his law-obedience of circumcision; therefore, his later circumcision did not obtain for him righteousness, but sacramentally sealed the righteousness he already possessed by faith (4:9–11a). The purpose of this was to make him the father of all who believe, whether circumcised or uncircumcised (4:11b-12). In other words, the historical timing of Abraham being first justified and then circumcised had a vital and determining effect on the nature of the community of faith, making room from its conception for all people who believe, whether Jew or Gentile.

This also determined the way in which the promise to Abraham and his offspring—that he would be heir of the world (κοσμος, v. 13), ultimately an eschatological kingdom reality (cf. 8:17)—would be fulfilled. The promise was given to Abraham when he possessed righteousness through faith and not through the law. This is significant because the promise was not given to Abraham in the abstract, but within a redemptive-historical context in which death had already entered the κοσμος Abraham was to inherit and was reigning over it (5:12–14).[1] The Law was powerless to bring life from the dead, to effect resurrection, whether typologically or eschatologically. The promise, therefore, would have to rest entirely on grace (4:16). It is not the adherents of the Law who are the heirs, but those who share in the faith of Abraham, a faith that believes in the God “who gives life to the dead” (v. 17), a faith that hopes against hope (v. 18).

The redemptive-historical situation Abraham found himself in when he was given the promise of inheriting the κοσμος ruled by death means that the fulfillment of this promise will require the overthrowing of death’s reign by resurrection. This draws us back to the prologue (1:3–4) in which the pattern of death to life (i.e., resurrection) was typologically seen in King David and eschatologically fulfilled in Jesus Christ our Lord. Paul now sees another earlier typological fulfillment of the promise in Abraham when the Lord brings life from his body, “which was as good as dead,” and “the deadness of Sarah’s womb” (4:19). It was not Abraham’s doing that would bring forth life—such would be impossible for him as one residing under death’s influence—but believing in God alone who could do it. This episode in Abraham’s life demonstrates typologically that the promise rests on grace, that is, God doing what he had promised apart from the contributive works of those for whom he is doing it.

[1] This is significantly different from Adam’s pre-redemptive historical context when the promise of life had been originally given in the covenant of works. It would be through Adam’s disobedience that death would begin to reign over the world.

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