Romans 4 offers an interesting application of the New Perspective on Paul. Paul seems to be making a contrast between his opponents who saw Abraham’s faith as meriting justification and his view that one cannot boast in salvation because it is wholly a work of God.
There does seem to be some evidence some streams of Second Temple Judaism considered Abraham’s faith so or faithful acts as something to boast in. For example, Sirach 44:19-22 claims Abraham “perfectly kept the Law.” In the Testament of Abraham, a young Abram rejects his father’s idols and mocks them as useless. In response to this, God gives the young Abram the promise of Genesis 12. In the Mishnah, Genesis 26:5 is interpreted as an indication Abraham kept the entire Torah before it was even given!
m.Qiddushin 4:14 “We find that the patriarch Abraham kept the entire Torah even before it was revealed, since it says, Since Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws (Gen. 26:5) (Neusner, The Mishnah, 499).
Another example is found in 1 Maccabees 2:51-52: “Call to remembrance what acts our fathers did in their time; so shall ye receive great honour and an everlasting name. Was not Abraham found faithful in temptation, and it was imputed unto him for righteousness?” In Special Laws 4.164 Philo boasts his summary of the Law is “my incomparable boast and glory (καύχημα καὶ κλέος ἀνανταγώνιστον), a sign of sovereignty that none can challenge, formed in the image of its archetype the kingship of God.” (cited by Jewett, Romans, 310).
I would suggest another aspect of boasting in one’s faith is the Greco-Roman practice of boasting in honor. If a wealthy Roman did something worthy of praise, they might pay to have that deed inscribed on a monument or dedicate some public work in order to boast in their honor. If Abraham did something to merit God’s declaration of righteousness, it would be natural for a Roman to boast about it.
In each of these cases, it appears Abraham is righteous because he keeps the Law, or at the very least, the key boundary marker of Judaism of the first century, circumcision. Paul’s point is the exact opposite of this, Abraham’s faith was expressed before he had been given the first of the boundary markers (circumcision) and well before the Jewish people were given any of the Law. Although Sabbath was a part of the creation story, there is no indication Abraham kept the Sabbath in Genesis, and there is no hint he would have kept the food laws which separated Jews and Gentiles. Joshua 24:2-3 says Abraham had worshiped “other gods” when he lived in Ur of the Chaldees, so he cannot even be considered a monotheist!
It is hard to imagine how Paul’s suggestion that Abraham did not merit God’s declaration of righteousness would have sounded to a Jewish person in the Second Temple Period. For some, they might agree with Paul and consider the boundary markers of the Law a proper response to salvation rather than a requirement. But it is also likely there were some who saw boundary markers as non-negotiable, so that they do function as “required.”
In the present age, after the cross, this de-coupling of works and salvation is more clear, yet there is a human tendency to fall back to good works. How can we use Romans 4 to avoid this?