Exegetical and Hermeneutical Commentary of Romans 4:11
And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
11. the sign of circumcision ] i.e. circumcision as a physical mark to denote the accomplished fact of justification.
a seal of the righteousness ] A formal, legal attestation that He who prescribed the rite held to His grant already made.
the righteousness of the faith, &c.] Lit. the righteousness of that faith which was in his uncircumcision: i.e. “the righteousness (Rom 1:17) connected with the faith which he exercised in the days of his uncircumcision.” For a passage illustrative of the words “the righteousness of the faith” see Php 3:9; “the righteousness which is through faith of (in) Christ, the righteousness granted from God on condition of faith.”
that he might be, &c.] This refers to the whole previous immediate context. Q. d., “It was divinely ordained that Abraham’s justification should precede his circumcision, and so that his circumcision should not convey but attest his justification, in order that his relationship to all the believing, Gentiles and Jews, might stand clear of the circumcision-covenant.”
the father ] The progenitor; in a sense figurative but quite natural. It implies here not only priority in time and example, but that Abraham received a blessing which was the title-deed of inheritance to all who should “walk in the steps of his faith.” On the doctrine of this great spiritual Fatherhood cp. Gal 3:7; Gal 3:9; and see Mat 3:9; Joh 8:39; Gal 6:16.
them that believe, though, &c.] Lit. them that believe through uncircumcision. The Gr. idiom indicates merely the state in and under which the belief is exercised.
righteousness ] Lit. the righteousness; i.e. perhaps “the righteousness in question, that which is by faith.”
Fuente: The Cambridge Bible for Schools and Colleges
And he received the sign … – A sign is that by which any thing is shown, or represented. And circumcision thus showed that there was a covenant between Abraham and God; Gen 17:1-10. It became the public mark or token of the relation which he sustained to God.
A seal – See the note at Joh 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger; Est 8:8; Gen 41:42; Gen 38:18; Exo 28:11, Exo 28:36; Exo 29:6 To affix the seal, whether of wax, or otherwise, was to confirm contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had previously approved of Abraham, and had made important promises to him.
Which he had, yet being circumcised – He believed Gen 15:5; was accepted, or justified; was admitted to the favor of God, and favored with clear and remarkable promises Gen 15:18-21; Gen 17:1-9, before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the premises made to him by God.
That he might be the father … – All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending. The word father here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model, and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example; see the note at Mat 1:1. In this sense the expression occurs in Luk 19:9; Joh 8:33; Gal 3:7, Gal 3:29.
Though they be not circumcised – This was stated in opposition to the opinion of the Jews that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favor of God previous to his being circumcised, that is, without circumcision; so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.
That righteousness … – That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. And he received the sign of circumcision, a seal, c.] So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Ge 17:2-15, is the same with that, Ge 12:2, Ge 12:3; Ge 15:5, c. for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, Ga 3:8: The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle’s argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from Ge 17:1-11, that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor.
There is nothing more common in the Jewish writers than the words oth, SIGN, and chotham, SEAL, as signifying the mark in the flesh, by the rite of circumcision; see on Ge 4:15. SOHAR Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. TARGUM, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. YALCUT RUBENI, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. SHEMOTH RABBA, sec. 19, fol. 118: Ye shall not eat the passover unless the SEAL of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The sign of circumcision; or, circumcision, which is a sign. Two things are here affirmed of circumcision:
1. That it was a sign. Of what? Of the circumcision of the heart, of original sin and its cure.
2. That it was a seal. Of what?
Of the righteousness of faith: of the meaning of which, See Poole on “Rom 1:17“.
This is a periphrasis of the covenant of grace, wherein righteousness is promised, and made over to us in a way of believing: and this is not the only place where
the righteousness of faith is put for the new covenant; see Rom 10:6, and the notes there. Circumcision is called a
seal, because it was a confirmation of the covenant of grace, and the righteousness therein promised. The common use of a seal amongst men is to confirm and ratify a matter, and make it more firm and sure: it is joined often with an earnest, which is for the same end and purpose. The Corinthians conversion is said to be the seal of Pauls apostleship; i.e. it was a confirmation of it, and made it more evident that he was sent of God. What the apostle says of an oath, that we may say of a seal; it is for confirmation, and for putting things out of controversy. When God made a promise to Abraham, he confirmed it with an oath; and when he made a covenant with him, and with his seed, he confirmed it by a seal, and that was circumcision, which he calls in Genesis the convenant of God, and here, the seal thereof. And what is said of circumcision is not spoken of it barely as circumcision, but as a sacrament; and it shows the nature and use of all sacraments, both of the Old Testament and New, that they are seals of the new covenant. That which the apostle mentions here of circumcision, hath nothing proper and peculiar in it to circumcision as such; but it may, with equal reason, be applied to any other sacrament: it belongs as well to the passover, yea, to baptism, and the Lords supper: e.g. The apostle first calls circumcision a sign; so was the passover, so is baptism, and the Lords supper. Again, he calls it a seal of the righteousness of faith, or of the new covenant, as before; and so is each of the other sacriments: take, for instance, the Lords supper; our Saviour calls the cup therein the new testament, or covenant, that is, it is a seal and confirmation thereof. And what is here affirmed of Abraham, may be affirmed as well of the eunuch, or the jailer, or any baptized person; he received the sign of baptism, a seal of the righteousness of faith, and of remission of sins, &c.
That he might be the father of all them that believe; i.e. that he might be known or declared to be the father of such: see the like phrase, Mat 5:45. Though many of the fathers did believe before Abraham, yet none of them are said to be the fathers of the faithful, as Abraham was, because God made to none of them the like promise, concerning their posterity, as he did to Abraham. See the next verse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he received the sign of circumcision,…. Or “the sign circumcision”, as the Syriac version reads it, and so the Alexandrian copy, and two of Stephens’s; that is, Abraham received at the hands of God, the commandment of circumcision, which was a “sign” or token of the covenant; not of grace, but of that peculiar covenant God made with Abraham and his natural seed, concerning their enjoyment of the land of Canaan; and which was a distinctive sign or badge, which distinguished the posterity of Abraham from other people, and was also a typical one; not of baptism, for circumcision was peculiar to Abraham’s natural seed, whereas baptism is not, but was administered to Gentiles as well as Jews; circumcision was confined to males only, not so baptism; circumcision bears no likeness to, nor any resemblance with baptism, whereas there is always some likeness and agreement between the type and the antitype; besides, if this had been the case, circumcision would have ceased when baptism took place, whereas it is certain it did not, but continued in full force with the rest of the ceremonies until the death of Christ; and it is as certain, that “baptism” was administered and continued to be administered three or four years before that time; which fully demonstrates the falsehood of that assertion, that baptism succeeds or comes in the room of circumcision; whereas baptism was in full force before circumcision was out of date: but circumcision was a typical sign of Christ, as all the ceremonies of the law were, and of the shedding of his blood, to cleanse from all sin, original and actual, and also of the circumcision of the heart. And was, moreover,
a seal of the righteousness of faith; or which “sign” was “a seal”; and so it signifies the same as before;
, “signs, so they call seals”, says Harpocratian f, and “to be signed”, he says, is used, “instead of being sealed”: or it may be expressive of something else, as that circumcision was a seal, not for secrecy, but for certainty; it being a confirmation, not merely of the sincerity of Abraham’s faith, but of his justifying righteousness, which was not his faith, but that which his faith looked to; and
which he had, both faith and righteousness,
yet being uncircumcised: whence it follows, that he was not justified by his circumcision, but by a righteousness which he had before he was circumcised, or otherwise his circumcision could not have been a seal of it: though this clause, “which he had, yet being uncircumcised”, may be rendered, “which should be in the uncircumcision”, that is, in the uncircumcised Gentiles; and the sense be, that circumcision was a seal to Abraham, and gave assurance to him that he should be the father of many nations in a spiritual sense; and that the righteousness of faith which he had, should also come upon, and be imputed to the uncircumcised Gentiles; and accordingly it may be observed, that this seal was continued in full force on his natural seed, until this promise began to take place, and then it was abolished: this seal was broken off when the middle wall of partition was broken down, and the word of righteousness and faith, or the Gospel preaching justification by the righteousness of Christ, was ordered to be published to the Gentile world. It may be inquired whether circumcision being called a seal, will prove that baptism is a seal of the covenant? I answer, that circumcision was only a seal to Abraham of a peculiar covenant made with him, and of a particular promise made to him, and was it to be admitted a seal of the covenant of grace, it will not prove baptism to be such; since, as has been observed, baptism does not succeed it in place, in time, and use; and could this be allowed that it succeeds it, and is a seal of the righteousness of faith, as that was, it can only be a seal to them that have both faith and righteousness, and not to them that have neither; it would only at most be a seal to believers. But, alas! not ordinances, but other things more valuable than they, are the seals of the covenant, and of believers; the blood of Christ is the seal, and the only seal of the covenant of grace, by which its promises and blessings are ratified and confirmed; and the Holy Spirit is the only earnest, pledge, seal, and sealer of the saints, until the day of redemption. The apostle uses the word “seal” concerning circumcision, it being a word his countrymen made use of when they spoke of it, thus paraphrasing on So 3:8; they say g,
“everyone of them was sealed, , “with the seal of circumcision” upon their flesh, as Abraham was sealed in his flesh:”
that he might be the father of all them that believe, though they be not circumcised; that is, his circumcision was a seal unto him that he should be so, which explains and confirms the sense of the former clause; not a father of the uncircumcised Gentiles by natural generation, for so he was only the father of the Jews, but of them as they were believers; and not so called because he was the author of their faith, but because they have the same sort of faith he had:
that righteousness might be imputed to them also; not Abraham’s faith and righteousness, nor their own, but the righteousness of Christ received by faith, which is unto all, and upon all them that believe, without any difference of Jew or Gentile. Now when the apostle styles Abraham the father of “all” believers, even of uncircumcised ones, he says no other than what the Jews frequently own. Says one h of them, speaking of the Ishmaelites;
“they are the seed of Abraham, who was , “the head of them that believe?””
and says i another,
“Hagar might bring the firstfruits, and read, as it is said to Abraham, “a father of, many nations have I made thee”,
Ge 17:5; for he is , “the father of the whole world”, who enter under the wings of the Shekinah;”
and says the same writer elsewhere k, having mentioned the above passage,
“they said in times past, thou wast the father of the Syrians, but now thou art “the father of the whole world”; wherefore every stranger may say this, “as thou hast sworn to our fathers”, Mic 7:20; for Abraham was “the father of the whole world”; seeing, , “he has taught the true faith”.”
The apostle reasons on what they themselves allow, to prove that the blessedness of justification comes not only upon the Jews, but upon the Gentiles also.
f Lexicon in Decem Rhetores, p. 266. Ed. Manssac. g Targum in Cant. 3. 8. h In Caphtor, fol. 121. 1. i Maimon. Hilchot Biccurim, c. 4. sect. 3. k Comment in Misn. Biccurim, c. 1. sect. 4. Vid. T. Hieros Biccurim, fol. 64. 1. & T. Bab. Beracot, fol. 13. 1. & Zohar in Gen. fol. 69. 3.
Fuente: John Gill’s Exposition of the Entire Bible
The sign of circumcision ( ). It is the genitive of apposition, circumcision being the sign.
A seal of the righteousness of the faith ( ). is old word for the seal placed on books (Re 5:1), for a signet-ring (Re 7:2), the stamp made by the seal (2Ti 2:19), that by which anything is confirmed (1Co 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and “the faith which he had while in uncircumcision” ( ), “the in the state of uncircumcision faith.” Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.
That he might be ( ). This idiom may be God’s purpose (contemplated result) as in below, or even actual result (so that he was) as in 1:20.
Though they be in uncircumcision (‘ ). Simply, “of those who believe while in the condition of uncircumcision.”
Fuente: Robertson’s Word Pictures in the New Testament
The sign – a seal [ – ] . Sign refers to the material token; seal to its religious import. Compare 1Co 9:2; Gen 17:11. See on to seal, Rev 22:10.
That he might be [ ] . Not so that he became, but expressing the divinely appointed aim of his receiving the sign.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he received the sign of circumcision,” (Kai semeion elaben peristomes) “And he received (accepted of his own accord) a sign of circumcision;” Circumcision was the sign or mark of a covenant God made with Abraham to give him and his seed “all the land of Canaan,” for an everlasting possession, Gen 17:8; Gen 17:19; Gen 17:11-12.
2) “A seal of the righteousness of the faith,” (sphragida tes dikaiosunes tes pisteos) “A seal of the righteousness of the faith (the trust);” This circumcision is declared to be for a visible token of God’s covenant with Abraham, Gen 17:11; and of God’s righteousness that had been bestowed upon him when he “believed unto righteousness,” Rom 10:10.
3) “Which he had yet being uncircumcised,” (tes en te akrobustia) “He held while in uncircumcision, or before he was circumcised.” While the history of Abraham’s believing or trusting in God is recorded or declared 14 years before he was circumcised, Gen 15:6 –It is even possible that this occurred 16 years earlier, when he was called in Ur of Chaldee, Gen 12:1-4.
4) “That he might be the father of all them that believe,” (eis to einai auton patera panton ton pisteuonton). “So that he should be as a father of all who believe;” The Divine method of justification was illustrated, first in him, so that all might know the righteousness of God was available to all without circumcision, Luk 19:9.
5) “Though they be not circumcised,” (di akrobustia) “Though (they too) be uncircumcised;” as Abraham was saved before he was circumcised at least 14 years, perhaps 30 years, Gen 15:6; Gen 17:25.
6) “That righteousness might be imputed unto them also,” (eis to logisthenai autois (ten) dikaiosunen) “That righteousness might also be reckoned, accounted, or imputed to them;” Phm 1:18; Gal 3:6-7.
IMPUTED RIGHTEOUSNESS
Christ’s righteousness, imputed to us by faith, justifies us, and this is the believer’s title to heaven; from sanctification arises our meetness for it. A king’s son is heir-apparent to his father’s crown; now, we will suppose the young prince to be educated with all the advantages, and to be possessor of all the attainments that are necessary to constitute a complete monarch, his accomplishments, however, do not entitle him io the kingdom, they only qualify him for it; so that holiness and obedience of the saints are no part of that right on which their claim to heaven is founded, but only a part of that spiritual education whereby they are made meet to inherit the kingdom of heaven: thus we may see plainly the difference between justification and sanctification.
–Madan.
Fuente: Garner-Howes Baptist Commentary
11. And he received the sign, etc. In order to anticipate an objection, he shows that circumcision was not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith. And yet he intimates at the same time, by stating what its object was, that it was not the cause of righteousness, it indeed tended to confirm the righteousness of faith, and that already obtained in uncircumcision. He then derogates or takes away nothing from it.
We have indeed here a remarkable passage with regard to the general benefits of sacraments. According to the testimony of Paul, they are seals by which the promises of God are in a manner imprinted on our hearts, ( Dei promissiones cordibus nostris quodammodo imprimuntur ,) and the certainty of grace confirmed ( sancitur gratœ certitudo ) And though by themselves they profit nothing, yet God has designed them to be the instruments ( instrumenta ) of his grace; and he effects by the secret grace of his Spirit, that they should not be without benefit in the elect. And though they are dead and unprofitable symbols to the reprobate, they yet ever retain their import and character ( vim suam et naturam 🙂 for though our unbelief may deprive them of their effect, yet it cannot weaken or extinguish the truth of God. Hence it remains a fixed principle, that sacred symbols are testimonies, by which God seals his grace on our hearts.
As to the symbol of circumcision, this especially is to be said, that a twofold grace was represented by it. God had promised to Abraham a blessed seed, from whom salvation was to be expected by the whole world. On this depended the promise — “I will be to thee a God.” (Gen 17:7.) Then a gratuitous reconciliation with God was included in that symbol: and for this reason it was necessary that the faithful should look forward to the promised seed. On the other hand, God requires integrity and holiness of life; he indicated by the symbol how this could be attained, that is, by cutting off in man whatever is born of the flesh, for his whole nature had become vicious. He therefore reminded Abraham by the external sign, that he was spiritually to cut off the corruption of the flesh; and to this Moses has also alluded in Deu 10:16. And to show that it was not the work of man, but of God, he commanded tender infants to be circumcised, who, on account of their age, could not have performed such a command. Moses has indeed expressly mentioned spiritual circumcision as the work of divine power, as you will find in Deu 30:6, where he says, “The Lord will circumcise thine heart:” and the Prophets afterwards declared the same thing much more clearly.
As there are two points in baptism now, so there were formerly in circumcision; for it was a symbol of a new life, and also of the remission of sins. But the fact as to Abraham himself, that righteousness preceded circumcision, is not always the case in sacraments, as it is evident from the case of Isaac and his posterity: but God intended to give such an instance once at the beginning, that no one might ascribe salvation to external signs. (137)
That he might be the father, etc. Mark how the circumcision of Abraham confirms our faith with regard to gratuitous righteousness; for it was the sealing of the righteousness of faith, that righteousness might also be imputed to us who believe. And thus Paul, by a remarkable dexterity makes to recoil on his opponents what they might have adduced as an objection: for since the truth and import ( veritas et vis ) of circumcision were found in an uncircumcised state, there was no ground for the Jews to elevate themselves so much above the Gentiles.
But as a doubt might arise, whether it behoves us, after the example of Abraham, to confirm also the same righteousness by the sign of circumcision, how came the Apostle to make this omission? Even because he thought that the question was sufficiently settled by the drift of his argument: for as this truth had been admitted, that circumcision availed only to seal the grace of God, it follows, that it is now of no benefit to us, who have a sign instituted in its place by our Lord. As then there is no necessity now for circumcision, where baptism is, he was not disposed to contend unnecessarily for that respecting which there was no doubt, that is, why the righteousness of faith was not sealed to the Gentiles in the same way as it was to Abraham. To believe in uncircumcision means, that the Gentiles, being satisfied with their own condition, did not introduce the seal of circumcision: and so the proposition δια, by is put for εν, in (138)
(137) The word “sign” in this passage, σημεῖον, seems not to mean an outward token of something inward, but a mark, circumcision itself, which was imprinted, as it were, as a mark in the flesh. So [ Macknight ] renders it, “The mark of circumcision.” That circumcision was a sign or a symbol of what was spiritual, is evident: but this is not what is taught here. Circumcision is expressly called “a token,” or a sign, in Gen 17:11; but it is said to have been “a token of the covenant,” that is, a proof and an evidence of it. The design of circumcision is expressed by the next word, σφραγίδα — seal. This sometimes signified the instrument, 1Kg 21:8; and sometimes the impression, Rev 5:1 : and the impression was used for various purposes, — to close up a document, to secure a thing, and also to confirm an agreement. It is taken here in the latter sense; circumcision was a “seal,” a confirmation, an evidence, a proof, or a pledge, “of the righteousness” obtained “by faith.” We meet not with any distinct statement of this kind in Genesis: it is what the Apostle had gathered, and rightly gathered, from the account given us of what took place between God and Abraham. — Ed.
(138) See a similar instance in Rom 2:27. — Ed.
Fuente: Calvin’s Complete Commentary
(11) The sign of circumcisioni.e., circumcision as a sign. The expression is an instance of what is known in Greek as the genitive of apposition, but it is common in English. Thus we speak of the City of London, the County of Kent.
Abraham is the father (1) of faithful uncircumcisedhe himself being soand (2) of circumcised, but only of faithful circumcised.
A seal of the righteousness . . .The Apostle here puts forth his view of the real import of circumcision. It was not (as so many of his contemporaries supposed) the cause or condition of Israels privileges so much as the sign or ratification of them. It ratified a state of things already existing when it was instituted. Hence, to those who inherited that state of things (justification by faith) the want of circumcision was no bar.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Father of all Great was the reverence in primitive ages for paternity, and great was the name of Father. From the purely corporeal paternity the name was applied to any great founder, inventor, or model character, whose eminence attracted a retinue of followers, who became as their children. Jabal was father of all tent-dwellers, and Jubal was father of all harpers and organists. (Gen 4:20-21.) So Abraham was held by the Jews as father of the whole Church of the faithful. One of their writers quoted by Schoettgen (Jalkut Chadash) says: “On this account Abraham was not circumcised until he was ninety-nine years old, lest he should shut the door on proselytes coming in.” Physical descent was not necessary in any age in order that a true believer should be reckoned among Abraham’s sons. While the Jewish Church stood, the Gentile world could enter into this sonship of Abraham by faith, of which circumcision was but the external sign. And now Paul preached that the Gentile world shall enter in by faith, endorsed by a simpler sign, baptism, and a lighter ritual, the supper. And of this new universal Church, in which Jew and Gentile distinctions no longer exist, the ancient father still is Abraham.
Not circumcised As circumcised, he was spiritual as well as corporeal father of the Jews; as uncircumcised, yet justified, he was spiritual father of faithful Gentiles.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might be reckoned to them,’
What then was the purpose of circumcision? It was a ‘sign’ of the covenant between God and Abraham (Gen 17:11). It was thus a sign that he was already reckoned as in the right, and it was a seal of the righteousness which had been reckoned to him while he was still in uncircumcision. And this was so that he might be the father of all who believe and are therefore reckoned by God as in the right, even though they be in uncircumcision. The argument here is against the Jewish claim that without circumcision it was not possible to be a son of Abraham. Against their view he is now arguing that Abraham is the father of all believers because God’s promise of future blessing for the whole world was to come through him and his descendants (Gen 12:3). This in fact went contrary to the Jewish belief that no Gentile could call God their father, even when they became proselytes. They no doubt took this position because they argued that such Gentiles were not literal descendants of Abraham. But this only served to demonstrate the folly of their thinking because an examination of Scripture itself makes quite clear that comparatively few Jews are actually literal descendants of Abraham as we have seen above.
But Paul himself had no problem with seeing Abraham as the father of all believers, because in his eyes all believers were already a part of Israel. It was his opponents who argued otherwise, and whom he is trying to convince here. It should be noted that the fact that circumcision was the seal of the righteousness that Abraham had through faith clearly demonstrated that circumcision was not the grounds of it.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 4:11. And he received the sign of circumcision Hence it appears, that the covenant established with Abraham, Gen 17:2-14 is the same with that, Gen 12:2-3 and Gen 15:5; Gen 15:21. For circumcision was not a seal of any new grant, but of the justification which Abraham had received before he was circumcised; and that justification included the Gospel covenant, in which we are now interested: for the Scripture, foreseeing that God would justify us heathens through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed, Gal 3:8. Gen 12:3. The whole of the Apostle’s argument in this chapter proves, that we believing Gentiles are the seed of Abraham, to whom, as well as to himself, the promise was made; consequently it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident from this verse, as well as from Genesis 17 l-11 that circumcision was a seal or sign of the covenant of grace, and not merely of temporal promises; which consequently obviates the most considerable objection that has ever been urged against Infant Baptism. Mr. Locke observes, that the Apostle’s sense, at the close of this verse, properly runs thus: “That he might be the father of the Gentiles who believe, though they be not circumcised, that righteousness might be imputed to them also.” Rom 4:12. “And the father of the Jews, that righteousness might be imputed, not to them who have circumcision only, but to them who also walk in the steps of the faith of our father Abraham, which he had being uncircumcised.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 4:11 . An amplification of the ., . viewed as to its historical bearings, showing namely the relation of Abraham’s circumcision to his , and therefore only to be separated by a comma from Rom 4:10 . “ And he received a sign of circumcision as seal (external confirmation, 1Co 9:2 , and see on Joh 3:33 ) of the righteousness of faith (obtained through faith, Rom 4:3 ; Rom 4:5 ), which he had in uncircumcision .” That . . is not to be connected with . (Rckert, Reiche) is plain from the following context ( Rom 4:11 , and . Rom 4:12 ). The genitive is usually taken as that of apposition: the sign consisting in circumcision . But in that case the article could not be omitted before (the absence of it drove van Hengel to the reading , which Hofmann also prefers) [999] , since the concrete, historically definite sign would here be meant (compare 2Co 5:5 ; Eph 2:14 et al [1000] ). It is therefore to be rendered: And a sign, which took place through circumcision , a signature which was given to him in the fact that he was circumcised, he received as seal, etc. The genitive is thus to be taken simply as completing the notion of , i.e. as defining it more precisely as respects its modal expression. Observe at the same time the dislocation in the order of the words, which brings into emphatic relief the idea of the . According to Gen 11:17 circumcision was the sign of the covenant [1001] which God made with Abraham. But with correct dogmatic consistency Paul represents it as the significant mark which had been the seal of the righteousness by faith , since in that covenant what God promised was the Messianic (Gen 15:5 ; Gen 15:18 ), and Abraham on his part rendered the faith (Gen 15:6 ) which God imputed to him for righteousness.
. . [1002] ] in order that he might be , etc., contains the divinely appointed aim of the . . . [1003] This telic rendering is grammatically necessary (see on Rom 1:20 ), as more in keeping with the biblical view ( , , . , Theodoret), and with the importance of the matter, than the ecbatic explanation , which has been justly abandoned of late.
. .] The essence of this spiritual fatherhood is the identity of the relation forming the basis of the sacred-historical connection of all believers with the patriarch without intervention of circumcision a relation which began with Abraham justified through faith whilst still uncircumcised. Thus the Jewish conception of the national-theocratic childship of Abraham is elevated and enlarged by Paul (comp Mat 3:9 ; Joh 8:37 ; Joh 8:39 ), into the idea of the purely spiritual-theocratic childship, which embraces, not Jews and proselytes as such, but the believers as such all uncircumcised who believe, and (Rom 4:12 ) the believing circumcised. For Abraham’s righteousness through faith was attained, when as yet there was no distinction between circumcised and uncircumcised; and to this mode of becoming just before God, independent of external conditions, Christianity by its leads back again, and continues it.
. ] with foreskin , although they are uncircumcised. Comp on Rom 2:27 , Barnab. Ep. 13: .
. . [1006] ] is taken by many, including Tholuck and Philippi, as a parenthetical illustration of . . [1007] But as we can attach . . [1008] without violence or obscurity to , there is no necessity for the assumption of a parenthesis (which is rejected by Lachmann, Tischendorf, van Hengel, Ewald, Mehring, and Hofmann). Nevertheless . is not: who believe on the fact, that to them also will be imputed (Hofmann), for the object of faith is never expressed by with a substantival infinitive; [1009] but, quite in accordance with the telic sense of this form of expression (as in the previously): who believe (on Christ) in order that (according to the divine final purpose ruling therein) to them also , etc.
] to them also , as to Abraham himself; expresses the righteousness which is under discussion, that of faith.
[999] Hofmann explains: and as a sign he received circumcision, as seal (apposition to .). In that case must have had the article (Joh 7:22 ; otherwise in ver. 23). For to take as equivalent to is forbidden by , with which the can be correlative only as a substantive conception.
[1000] t al. and others; and other passages; and other editions.
[1001] In the Talmud also it is presented as the sign and seal of the covenant . See Schoettgen and Wetstein. To the formulary of circumcision belonged the words: “Benedictus sit, qui sanctificat dilectum ab utero, et signum ( ) posuit in arne, et filios suos sigillavit ( ) signo foederis sancti.” Berachoth f. 13, 1.
[1002] . . . .
[1003] . . . .
[1006] . . .
[1007] . . . .
[1008] . . . .
[1009] Not even in ver. 18. And Act 15:11 , to which Hofmann appeals as an analogous passage, tells directly against him, because there the construction of the infinitive obtains in the usual way, that the subject of the governing verb is understood, as a matter of course, with the infinitive. Comp. Hofmann himself above on ver. 1; Krger, 55, 4, 1. Besides the result, according to Hofmann’s interpretation, would be an awkward thought, not in keeping with the faith of Abraham.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
Ver. 11. A seal of the righteousness ] Circumcision is called a sign and a seal by a doctor of the Jews more ancient than their Talmud Zohar, Gen 17:9-14
That righteousness might be imputed ] How foolish is that inference of Thammerus, that because the word here used to signify imputed comes of a word that signifies reason, therefore the righteousness of faith must be such as a man may understand and comprehend by reason ( , ).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] And he received (from God) the sign (token, or symbol) of circumcision (gen. of apposition, see reff. The reading appears to have been an alteration on account of following), a seal (the Targum on Son 3:8 , cited by Tholuck, has the expression, ‘the seal of circumcision,’ and in Sohar, Lev 6:21 , it is called ‘a holy sign.’ So also Baptism is called in the Acta Thom, 26, , and elsewhere in the Fathers simply . Grabe, Spicil. Patr. i. 333) of the righteousness (to stamp, and certify the righteousness) of the faith (gen. of apposition (but not in appos. with . by construction ), ‘of the righteousness which consisted in his faith,’ not, ‘of his justification by faith:’ the present argument treats of faith accounted as righteousness) which was (or, ‘ which he had :’ may refer either to . or to ., but better to the former, because the object is to shew that the righteousness was imputed in uncircumcision) during his uncircumcision . In literal historical matter of fact, Abraham received circumcision as a seal of the covenant between God and him ( Gen 17:1-14 ). But this covenant was only a renewal of that very one, on the promise of which Abraham’s faith was exercised , Gen 15:5-6 , and each successive renewal of which was a fresh approval of that faith. The Apostle’s point is, that the righteousness was reckoned, and the promise made, to Abraham, not in circumcision, but in uncircumcision .
. ] In order that he might be (not ‘so that he is;’ see Gal 3:7 ) the father of all in uncircumcision ( , see reff., ‘conditionis’) that believe .
Abraham is the father of the faithful . But the triumph and recognition of that faith whereby he was constituted so, was not during his circumcision, but during his uncircumcision: therefore the faithful, his descendants, must not be confined to the circumcised, but must take in the uncircumcised also .
On in this sense, Tholuck compares the expression Gen 4:20 ; 1Ma 2:54 ( ), and Maimonides, ‘Moses is the father of all the prophets who succeeded him.’ See also our Lord’s saying, Joh 8:37 ; Joh 8:39 . The Rabbinical book Michlal Jophi on Mal 2 . (Thol.) has a sentiment remarkably coincident with that in our text: “Abraham is the father of all those who follow his faith.”
. . . .] (is in fact parenthetical, whether brackets are used or not; for otherwise the construction from the former to the latter would not proceed) in order that the righteousness (which Abraham’s faith was reckoned as being , the righteousness of God, then hidden though imputed, but now revealed in Jesus Christ) might be imputed to them also .
Fuente: Henry Alford’s Greek Testament
Rom 4:11 f. On the contrary, he received a sign in circumcision a seal of the righteousness of the faith which he had while uncircumcised. Both sign ( ) and seal ( ) are frequently used by Rabbinical writers to describe circumcision as a symbol or pledge that one is in covenant with God. So even of heathens: “Og was circumcised, and Moses feared , propter signum foederis ejus ”. But usually of Jews: “Jonah shewed Leviathan sigillum ( ) Abrahami patris nostri ”. See Schoettgen, Wetstein, or Delitzsch, ad loc (for which W. and H. have in margin ) must be a genitive of apposition. With the Divine purpose in this relation of circumcision to justification in the case of Abraham is explained. Things were ordered as has been described that he might be father of all that believe while uncircumcised (as he himself did) that the righteousness in question might be imputed to them; and father of circumcision ( i.e. , of persons circumcised) in the case of those who are not only circumcised, but also walk in the steps of the faith which he had while not circumcised. It was God’s intention that Abraham should be the representative and typical believer, in whom all believers without distinction should recognise their spiritual father; the Divine method of justification was to be inaugurated and illustrated in him, as it should hold good for all who were to be justified: accordingly the whole process took place antecedent to his circumcision, and in no circumstances has circumcision any essential relation to this great blessing. For its true meaning and advantage see on Rom 2:25 . On , see Simcox, Language of the N.T. , 184. The grammar in Rom 4:12 is faulty, and Westcott and Hort suspect a primitive error. Either before must be omitted, or it must be changed, as Hort suggests, into , if we are to express the meaning correctly. The sense required by the context is not open to doubt. For cf. Rom 2:27 . For the dative see Philipp. Rom 3:16 , Gal 5:16 ; Gal 5:25 . But cf. also Winer, p. 274.
Fuente: The Expositors Greek Testament by Robertson
sign. App-176.
being uncircumcised = in (Greek. en) uncircumcision.
that, &c. = unto (App-104.) his being.
them, &c. Literally of all the believing (ones). App-150.
though, &c. = through (App-104. Rom 4:1) uncircumcision.
also. Omit.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] And he received (from God) the sign (token, or symbol) of circumcision (gen. of apposition, see reff. The reading appears to have been an alteration on account of following), a seal (the Targum on Son 3:8, cited by Tholuck, has the expression, the seal of circumcision, and in Sohar, Lev 6:21, it is called a holy sign. So also Baptism is called in the Acta Thom, 26, , and elsewhere in the Fathers simply . Grabe, Spicil. Patr. i. 333) of the righteousness (to stamp, and certify the righteousness) of the faith (gen. of apposition (but not in appos. with . by construction),-of the righteousness which consisted in his faith,-not, of his justification by faith: the present argument treats of faith accounted as righteousness) which was (or, which he had: may refer either to . or to .,-but better to the former, because the object is to shew that the righteousness was imputed in uncircumcision) during his uncircumcision. In literal historical matter of fact, Abraham received circumcision as a seal of the covenant between God and him (Gen 17:1-14). But this covenant was only a renewal of that very one, on the promise of which Abrahams faith was exercised, Gen 15:5-6,-and each successive renewal of which was a fresh approval of that faith. The Apostles point is,-that the righteousness was reckoned, and the promise made, to Abraham, not in circumcision, but in uncircumcision.
.] In order that he might be (not so that he is; see Gal 3:7) the father of all in uncircumcision (, see reff.,-conditionis) that believe.
Abraham is the father of the faithful. But the triumph and recognition of that faith whereby he was constituted so, was not during his circumcision, but during his uncircumcision:-therefore the faithful, his descendants, must not be confined to the circumcised, but must take in the uncircumcised also.
On in this sense, Tholuck compares the expression Gen 4:20; 1Ma 2:54 ( ), and Maimonides, Moses is the father of all the prophets who succeeded him. See also our Lords saying, Joh 8:37; Joh 8:39. The Rabbinical book Michlal Jophi on Malachi 2. (Thol.) has a sentiment remarkably coincident with that in our text: Abraham is the father of all those who follow his faith.
. …] (is in fact parenthetical, whether brackets are used or not; for otherwise the construction from the former to the latter would not proceed) in order that the righteousness (which Abrahams faith was reckoned as being,-the righteousness of God, then hidden though imputed, but now revealed in Jesus Christ) might be imputed to them also.
Fuente: The Greek Testament
Rom 4:11. , a sign) Circumcision itself was a sign, a mark, namely, imprinted on the body, and the expression, the sign of circumcision, is used just as taking of rest in sleep [ . ], Joh 11:13; and the virtue of piety, that is, piety a virtue.-, received) obediently.- ) is to be construed with ; with which compare the next verse.- ) , with; as in ch. Rom 2:27 [not as Eng. vers. by the letter, and circumcision; but with, or in. Eng. vers. here, Rom 4:11, renders , though they be not circumcised]. 11, 12. ) the construction is, that he might be the father of all who believe with [i.e. being in] uncircumcision-and the father of the circumcision. Father and seed are correlatives.
Fuente: Gnomon of the New Testament
Rom 4:11
Rom 4:11
and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision:-Abraham attained this state of blessedness while he was uncircumcised as a sign and seal of the faith he possessed before he was circumcised. If Abraham could attain this perfected faith in uncircumcision, so may the Gentiles.
that he might be the father of all them that believe, though they be in uncircumcision,-So Abraham became not only the father of the circumcision, but of the uncircumcision who believe in Christ Jesus.
that righteousness might be reckoned unto them;-And when their faith has been thus perfected by obedience, that faith will be reckoned to them for righteousness, aside from the works of the Jewish law, or of human merit.
Fuente: Old and New Testaments Restoration Commentary
imputed
Or, reckoned, i.e. put to the account of. See Phm 1:18; same word:
Fuente: Scofield Reference Bible Notes
the sign: Gen 17:10, Exo 12:13, Exo 31:13, Exo 31:17, Eze 20:12, Eze 20:20
a seal: Rom 2:28, Rom 2:29, Deu 30:6, 2Co 1:22, Eph 1:13, Eph 4:30, Rev 9:4
righteousness: Rom 4:13, Rom 3:22, Rom 9:30, Rom 10:6, Gal 5:5, Phi 3:9, Heb 11:7, 2Pe 1:1
father: Rom 4:12, Rom 4:16-18, Rom 3:22, Rom 3:26, Rom 9:6, Rom 9:33, Rom 10:4, Rom 10:11, Mat 8:11, Mat 16:16, Luk 19:9, Joh 3:15, Joh 3:16, Joh 3:36, Joh 6:35, Joh 6:40, Joh 6:40, Joh 6:47, Joh 7:38, Joh 7:39, Joh 8:33, Joh 11:25, Joh 11:26, Gal 3:7, Gal 3:22, Gal 3:29, Gal 6:16
that righteousness: Rom 4:6
Reciprocal: Gen 4:20 – the Gen 4:21 – father Gen 12:2 – General Gen 12:3 – in thee Gen 15:6 – he counted Gen 17:4 – a father Gen 17:11 – a token Gen 17:24 – General Gen 34:14 – uncircumcised Lev 7:18 – be imputed Lev 12:3 – General Jos 5:2 – circumcise Psa 47:9 – the God Mat 3:9 – We Luk 5:39 – General Act 10:47 – General Act 15:9 – put Act 28:28 – sent Rom 1:16 – to every Rom 2:25 – circumcision Rom 3:30 – General Rom 4:3 – counted Rom 9:8 – They which Rom 9:24 – not of the Jews Rom 10:12 – there is no 1Co 10:1 – our 1Co 12:13 – whether we be Jews 2Co 3:9 – the ministration of righteousness Gal 3:6 – accounted Gal 3:9 – General Gal 3:28 – neither Phi 3:3 – we Col 3:11 – there Heb 7:4 – Abraham Jam 2:23 – Abraham
Fuente: The Treasury of Scripture Knowledge
:11
Rom 4:11. Circumcision was given to Abraham as a sign or seal of the righteousness which he already had displayed. An inspector does not put his stamp of approval on an article of food to make it pure, but to indicate that it was already pure. Circumcision did not make Abraham righteous, but it was given to him because he was that kind of man previously. He had been declared righteous 24 years before the rite of circumcision was given him. (See Gen 12:4 Gen 15:6 Gen 17:24.) This fact has an important bearing on the world in general. By attributing the quality of righteousness to Abraham because of his faith before he even knew anything about circumcision, it would be made possible for others to become the spiritual descendants of the patriarch, even though they were the ones who did not have circumcision, namely, the Gentiles. This great argument of Paul was especially directed against the Jews in. Rome, who made more ado over cir cumcision than over the other requirements of the law.
Fuente: Combined Bible Commentary
Rom 4:11. And he received the sign of circumcision, a seal, etc. The sign was circumcision, which is described as a seal, etc. Meyer explains: a sign which was given him in the fact that he was circumcised, he received as seal, etc. In Gen 17:11, circumcision is represented as a token (sign) of the covenant God made with Abraham. The covenant antedated the sign (Genesis 15). In the Talmud also, circumcision is spoken of as the sign and seal of the covenant.
The righteousness of the faith which he had while in un circumcision. This is historically correct, and doctrinally accurate. Abrahams faith was in God who had promised him an inheritance, and his faith was then reckoned to him for righteousness, this being a part of the story of the covenant; when afterwards circumcision was instituted it sealed the promise or covenant, and not less the righteousness reckoned to Abraham, which came from his faith. The true idea of a sacrament is here suggested; it is a sign, seal, and means of grace, but not the grace itself. Circumcision is not the covenant; nor is baptism regeneration. The sign and seal is not itself the ground of confidence, but it testifies and openly ratifies a Divine covenant or blessing. If Abraham needed a seal of the righteousness reckoned to him, some such outward sign and seal may be expected in the Christian church.
That he might be the father, etc. This was the end of his receiving a sign of previous faith. The idea of spiritual fatherhood ere set forth is quite Biblical, but the fullest exposition of spiritual sonship of Abraham is found in Galatians 3 They that are of faith, these are sons of Abraham. Not Jews and proselytes as such, but the believers as such all uncircumcised who believe, and (Rom 4:12) the believing circumcised (Meyer). The former came into view first, because this was the main position to be proved, and the more striking inference from the historical facts.
Though yet in uncircumcision; a correct paraphrase of the original expression, which is literally through uncircumcision.
That righteousness might be reckoned unto them. The best authorities omit also; which would suggest, unto them as well as to Abraham, but is quite unnecessary. This clause presents the purpose with respect to the individuals who believe though uncircumcised. It is parenthetical, for Rom 4:12 is parallel with the preceding clause.
Fuente: A Popular Commentary on the New Testament
Here the apostle declares the reason why, and the end for which Abraham was circumcised, seeing he was justified by faith in the promised Messiah, long before circumcision, as a sign and seal of the covenant made with him, and to his seed, Genesis 17. and as an obligation that the righteousness of faith was the true way for a sinner to become righteous; which righteousness Abraham had obtained whilst he was uncircumcised, that so he might be the father in a spiritual sense, of all believers, both Jews and Gentiles, who imitated him in his faith, and in the holiness and obedience of his life.
Note here, 1. The person instituting the sacrament of circumcision: God, and not Abraham: He received circumcision: that is, by the appointment of God he was circumcised. Sacraments must be of divine institution, not of human invention. The church can make no sacraments; her duty is, with care and caution to administer them.
There is a fourfold word requisite to a sacrament. A word of institution; a word of command; a word of promise; a word of blessing. The elements are cyphers: ‘Tis the institution makes them figures. Divine institutionis as necessary to a sacrament, as the royal inscription is to current money.
Note, 2. The nature of sacrments in general, and of circumcision in particular. They are signs and seals; He received the sign of circumcision: a seal of the righteousness by faith.
The circumcision, 1. Was a sign and token of the covenant which God made with Abraham and the Jews. It was a commemorative sign of God’s covenant with Abraham: A representative sign of Abraham’s faith and obedience towards God: A demonstrative sign of original sin, and the depravity of human nture: A discriminating and distinguishing sign of the true church and people of God from all the rest of the world: An initiating sign, by which all stangers, that were received into the commonwealth of Israel, were admitted into the Jewish church: And lastly, It was a prefigurative sign of baptism, which, in the Christian church, was to succeed in the room of circumcision.
2. Circumcision was not a sign only, but a seal also. A seal of the righteousness by faith; it was a seal, both on God’s part, and on Abraham’s also. A seal on God’s part, to confirm all the promises made to Abraham and his seed.
3. A seal on his and their parts, to bind them to renounce the service of all other gods, and to oblige them to the observation of the whole law.
Note lastly, The character and description here given of true believers; they are such as walk in the steps of faithful Abraham. They have not only Abraham to their father, but they walk in the footsteps of their father’s faith.
As Abraham readily obeyed the call of God, so do they:
As Abraham left his idolatrous country and kindred, and though he had opportunity of returning, yet never returned more; so do the faithful sons and daughters of Abraham leave all known sins, and no temptations can prevail with them to return to the delightful practice of them.
Did Abraham break through all impediments, difficulties, and discouragements whatsoever?
So do and will all those that tread in the faith of their father Abraham, surmount all difficulties, bid defiance to all dangers, that they may yield a ready, cheerful, and persevering obedience to the commands of the God of Abraham: Few of the children of Abraham’s flesh, but all the children of his faith, do thus walk in the steps of their renowned father.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 4:11-12. And After he was justified; he received the sign of circumcision Circumcision which was intended to be a sign, or token, of his being in covenant with God, and an emblem of that circumcision of the heart, which, even under that dispensation of divine grace, was, and still is, necessary to salvation. A seal of the righteousness of faith An assurance on Gods part that he accounted him righteous, upon his believing, before he was circumcised. Circumcision seems to be called a seal, in allusion to the custom of affixing seals to written covenants, to render them firm. That he might be the father of all them that believe
With a true and lively faith; the father of all the faithful; though they be not circumcised Though they have not that sign of their being in covenant with God, nor that seal of the truth of their faith, and of their being accounted righteous. Hence, Gal 3:14. faith counted for righteousness is called the blessing of Abraham, and is said to come on the Gentiles through Christ. For the same purpose God ordered all Abrahams male descendants to be circumcised, on the eighth day after their birth. The Israelitish children being thus early initiated into Gods covenant, their parents were thereby assured, that if, when grown up, they followed Abraham in his faith and obedience, they were, like him, to have their faith counted to them for righteousness, and be entitled to all the blessings of the covenant: or, if they died in infancy, that God would raise them from the dead, to enjoy the heavenly country, of which the earthly was the type. But the covenant with Abraham being in reality the gospel covenant, set forth in types and figures, according to the manner of ancient times, may we not from the use and efficacy of circumcision believe, that baptism, the rite of initiation into the Christian Church, is, like it, a seal of the gospel covenant, and a declaration on the part of God, that he will count the faith of the baptized person for righteousness? And that, like circumcision, it may be administered to infants, to assure the parents that their future faith shall be counted and rewarded as righteousness; or, if they die in infancy, that they shall be raised to eternal life? In this view the baptism of infants is a reasonable rite, and must afford the greatest consolation to all pious parents. And the father of circumcision Abraham received this rite by divine appointment, that he might also be the father of those who are circumcised, and believe as he did: for, in the covenant which God made with him, he constituted him the father of all believers; and whatever promises were made to him and his seed, were in reality made to believers of all nations; to all who walk in the steps of that faith which he had being uncircumcised That is, who, like Abraham, exercise a continued faith, and who from faith live a life of obedience to God to the end of their days. To those who do not thus believe and obey, Abraham is not a father, neither are they his seed.
Rom 4:13-15 For As if he had said, And it further appears that Abraham was righteous, or justified by faith only, and not by the works of the law, because the promise that he should be the heir of the world Should have a numerous natural offspring, (and among them Christ, by whom blessedness was to be obtained,) who should inherit that rich and pleasant part of the world, Canaan, a type of heaven; and also that he should have a spiritual seed among all nations, all over the world; was not to Abraham or to his seed To true believers; through the law Of Moses, or any law except that of faith; was not made to him upon consideration of works done by him, and meriting that blessing; but through the righteousness of faith Upon account of his faith, which rendered him a righteous person in a gospel sense, and was manifested especially by his offering Isaac, which was a distinguished act of faith, Heb 11:17; and on occasion of which God made those promises to him, Gen 22:17-18. Christ is the heir of the world, and of all things, and so are all that believe in him with the faith of Abraham. All things were promised to him and them conjointly. For if they only who are of the law Either of the law of Moses. or of the law of nature, who are righteous by their obedience to it; be heirs The only persons that have a title to the promised inheritance and blessedness: see Eph 3:6 : faith is made void There is no use of believing in Christ, and depending upon him alone for blessedness; and the promise, mentioned Rom 4:13, is made of none effect Can do us no good, is to no purpose. The argument stands thus: If Abraham and his seed were made heirs of the world, through a righteousness arising from a perfect, unsinning obedience to the law, their faith is rendered useless in this transaction; and the promise by which they became heirs through favour, had no influence in procuring that blessing, they having merited the inheritance by their works. Because the law Of works, considered apart from that grace which, though it was in fact mingled with it, yet is, properly speaking, no part of it, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath It becomes to us an occasion of wrath, and exposes us to punishment as transgressors. In other words, it reveals Gods wrath against transgressors, and binds them over to punishment for the transgression of it, and so begets fear of wrath, instead of conferring happiness. For where there is no law Either revealed or intimated, or no law in force; there is no transgression Of it; but the multiplication of precepts increases the danger of offending; and the clearer declaration of those precepts aggravates the guilt attending the violation of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 11, 12. And he received the sign of circumcision, as a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be at once the father of all them that believe while in a state of uncircumcision, in order that righteousness may be imputed unto them also; and the father of the circumcised, of them who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had in uncircumcision.
, and, signifies here: and in consequence of the justification thus found., of circumcision, may be made a genitive of apposition: the sign which is circumcision, or a genitive of quality: a sign in the form of circumcision. The former is the simpler sense. In any case, the reading in two Mjj. is a correction. Circumcision appears even in Gen 17:11 as the sign of the covenant between God and His people. The Rabbins express themselves thus: God put the sign of love in the flesh. The term , sign, relates to the material thing; the term , seal, to its religious import. Far, then, from circumcision having been the antecedent condition of Abraham’s justification, it was the mark, and consequently the effect of it.
The article (after the words righteousness of faith), which we have translated by: which he had, may relate to the entire phrase righteousness of faith, or to the word faith taken by itself. If we consider the following expression: father of all believers (not of all the justified), and especially the end of Rom 4:12, we cannot doubt that the article applies to the word faith taken alone: the faith which he had yet being uncircumcised. The in order that which follows should not be taken in the weakened sense of so that. No doubt Abraham in believing did not set before himself the end of becoming the spiritual father of Gentile believers. But the matter in question here is the intention of God who directed things with this view which was His from the beginning of the history. The real purpose of God extended to the Gentiles; the theocracy was only a means in His mind. Had He not said to Abraham, when calling him, that in him should all the families of the earth be blessed? Gen 12:3.
On the meaning of , in the state of, see on Rom 2:27.
The last words: that righteousness might be imputed unto them, should not be regarded as a new end of the: he received the sign, to be added to the first already mentioned (that he might be the father…). The verb is too remote; we must therefore make the that…depend on the participle . them that believe (though they be not circumcised); not certainly in Hofmann’s sense: who have faith in the fact that it will be imputed to them, but in the only grammatically admissible sense: them who believe in order that righteousness may be imputed to them. There is a desire in faith. It seeks reconciliation with God, and consequently justification.
The pronoun , he (that he might be, even he), is intended to bring the person of Abraham strongly into relief, as called to fill, he, this one solitary man, the double place of father of believing Gentiles (Rom 4:11) and of believing Jews (Rom 4:12). It is very remarkable that the apostle here puts the believers of Gentile origin first among the members of Abraham’s posterity. But was it not they in fact who were in the condition most similar to that of the patriarch at the time when he obtained his justification by faith? If, then, a preference was to be given to the one over the other, it was certainly due to them rather than to circumcised Christians. What a complete reversal of Jewish notions!
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11. And he received the sign of circumcision, the seal of the righteousness of the faith which he had in uncircumcision, that he should be the father of all those believing through uncircumcision, that righteousness may be imputed to them:
Fuente: William Godbey’s Commentary on the New Testament
Rom 4:11 b Rom 4:17 a. Abrahams Relation to Mankind.With Abrahams faith a great prospect opened for humanity.
Rom 4:11 b, Rom 4:12. According to Genesis 17 the patriarch received the Covenant-sign to the end he might be father of all that believe while in uncircumcision like himself, . . . and father, to be sure, of circumcisionin the case of those who do not rely upon the fleshly token (cf. Rom 2:26-29), but who keep in the track of our father Abrahams pre-circumcision faith.
Rom 4:13. The antithesis of Law and Grace becomes that of Law and Promise; Gods grace toward Abraham was charged with blessing for future ages. The men of faith, circumcised or not, are Abrahams sons (Rom 4:11 f.; cf. Gal 3:7). Such filiation implies that the world-embracing promise, whether considered as made to Abraham or to his seed, was given simply on terms of the faith-righteousness common to Abraham with believing Gentiles.
Rom 4:14 f. Had law conditioned the inheritance, it must have lapsed for want of qualified heirs, faith being thus reduced to an empty word and the promise being nullified; for the law breeds transgression (see Rom 5:20, Rom 7:7-23), which entails Gods anger (Rom 1:18 ff., Rom 2:8 f.). The negative form of Rom 4:15 b suits Abrahams case, in which the fatal sequence of commandment, transgression, wrath, was obviated.
Rom 4:16. Two purposes are answered by conditioning the promise upon faith: it devolves by way of grace, which is Gods delight (cf. Rom 5:20, Eph 1:6; Eph 2:7, etc.); and the fulfilment is secured to all the seedto Gentiles along with Jews.
Rom 4:17 a supports Abrahams title to ecumenical fatherhood, by quoting the oracle attached to the Covenant of Circumcision (p. 151).
Fuente: Peake’s Commentary on the Bible
Verse 11
And he received, &c.; that is, circumcision, far from being the cause of his acceptance with God, was the seal and consequence of it. The Jews attached ideas of great spiritual efficacy to their religious rites. We see precisely the same tendency in the human mind at the present day. The peculiar religious observances pertaining to our respective branches of the Christian church, which have descended to us from our fathers, and which we have been accustomed to regard from infancy with feelings of solemnity and awe, come at last to be invested in our minds with a certain spiritual efficacy of their own. They lose the character of a symbol and a seal, and assume that of an intrinsic effectiveness, until, at length, we regard them as forming a pale, beyond which, like the Jew of old, we can scarcely believe that there is any salvation.–That he might be the father; the type or exemplar. The meaning of this clause, and of the Romans 4:11,12, clearly is, that Abraham, through his acceptance with God previous to his circumcision, was constituted the father of all believers of every age or nation, and that, by the ceremonial observances afterwards instituted, he became the spiritual representative and head of the Jewish communion; although only those of that communion can consider him as truly their father; who follow his example in the inward spirit of their minds, as well as in outward ceremonies.
Fuente: Abbott’s Illustrated New Testament
4:11 {8} And he received the {f} sign of circumcision, a {g} seal of the righteousness of the faith which [he had yet] being uncircumcised: {9} that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.
(f) Circumcision, which is a sign: as we say the “ordinance of baptism”, for “baptism”, which is a ordinance.
(g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent.
(9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.