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 might be in uncircumcision, that righteousness might also be accounted to them.
Parallel Translations
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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 might be in uncircumcision, that righteousness might also be accounted to them.
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And he receaved the signe of circumcision as a seale of that rightewesnes which is by fayth which fayth he had yet beynge vncircumcised: that he shuld be the father of all them that beleve though they be not circumcised that rightewesnes myght be imputed to them also:
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After, he receiued the signe of circumcision, as the seale of the righteousnesse of ye faith which he had, when he was vncircumcised, that he should be the father of all them that beleeue, not being circumcised, that righteousnesse might be imputed to them also,
Cross-references (41)
Passages linked to Romans 4:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 19:9 Jesus said to him, “Today, salvation has come to this house, because he also is a son of Abraham.
- Romans 3:22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
- 2 Corinthians 1:22 who also sealed us, and gave us the down payment of the Spirit in our hearts.
- Hebrews 11:7 By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith.
- John 6:35 Jesus said to them, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty.
- Romans 10:4 For Christ is the fulfillment of the law for righteousness to everyone who believes.
- Romans 10:6 But the righteousness which is of faith says this, “Don’t say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down);
- Romans 10:11 For the Scripture says, “Whoever believes in him will not be disappointed.”
- Galatians 3:7 Know therefore that those who are of faith are children of Abraham.
- Galatians 3:22 But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
- Galatians 3:29 If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.
- Galatians 5:5 For we, through the Spirit, by faith wait for the hope of righteousness.
- Galatians 6:16 As many as walk by this rule, peace and mercy be on them, and on God’s Israel.
- Ephesians 1:13 In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with the promised Holy Spirit,
- Ephesians 4:30 Don’t grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
- Philippians 3:9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
- Genesis 17:10-11 This is my covenant, which you shall keep, between me and you and your offspring after you. Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you.
- Exodus 12:13 The blood shall be to you for a token on the houses where you are. When I see the blood, I will pass over you, and no plague will be on you to destroy you when I strike the land of Egypt.
- Exodus 31:13 “Speak also to the children of Israel, saying, ‘Most certainly you shall keep my Sabbaths; for it is a sign between me and you throughout your generations, that you may know that I am Yahweh who sanctifies you.
- Exodus 31:17 It is a sign between me and the children of Israel forever; for in six days Yahweh made heaven and earth, and on the seventh day he rested, and was refreshed.’ ”
- Deuteronomy 30:6 Yahweh your God will circumcise your heart, and the heart of your offspring, to love Yahweh your God with all your heart and with all your soul, that you may live.
- Ezekiel 20:12 Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am Yahweh who sanctifies them.
- Ezekiel 20:20 Make my Sabbaths holy. They shall be a sign between me and you, that you may know that I am Yahweh your God.’
- Matthew 8:11 I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven,
- Matthew 16:16 Simon Peter answered, “You are the Christ, the Son of the living God.”
- John 3:15-16 that whoever believes in him should not perish, but have eternal life. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
- John 3:36 One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
- John 6:40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.”
- John 6:47 Most certainly, I tell you, he who believes in me has eternal life.
- John 7:38-39 He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn’t yet glorified.
- John 8:33 They answered him, “We are Abraham’s offspring, and have never been in bondage to anyone. How do you say, ‘You will be made free’?”
- John 11:25-26 Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies. Whoever lives and believes in me will never die. Do you believe this?”
- Romans 2:28-29 For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
- Romans 3:26 to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
- Romans 9:6 But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel.
- Romans 9:30 What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
- 2 Peter 1:1 Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
- Revelation 9:4 They were told that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those people who don’t have God’s seal on their foreheads.
- Romans 4:12-13 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham and to his offspring that he should be heir of the world wasn’t through the law, but through the righteousness of faith.
- Romans 4:16-18 For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. As it is written, “I have made you a father of many nations.” This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. Besides hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, “So will your offspring be.”
- Romans 9:33 even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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John Calvin 1540 · Public Domain 11. And he received the sign, etc. In order…
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.
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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.” (Genesis 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 Deuteronomy 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 Deuteronomy 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.
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 preposition δια, by is put for εν, in
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain An applying of the example of Abraham to the…
An applying of the example of Abraham to the uncircumcised believers, whose father also he maketh Abraham.
A preventing of an objection: why then was Abraham circumcised, if he were already justified? That the gift of righteousness (saith he) might be confirmed in him.
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Circumcision, which is a sign: as we say, the Sacrament of Baptism, for Baptism which is a Sacrament.
Circumcision was called before a sign, in respect of the outward ceremony: now Paul showeth the force and substance of that sign, that is, to what end it is used, to wit, not only to signify, but also to seal up the righteousness of faith, whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly indeed, which the Sacraments being joined with the word, do represent.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 11 And he received the sign of circumcision, a…
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
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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 (λογισθηναι, λογος).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The sign of circumcision; or, circumcision, which is a…
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.
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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 Paul’s 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 Lord’s supper: e.g. The apostle first calls circumcision a sign; so was the passover, so is baptism, and the Lord’s 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 Lord’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here the apostle declares the reason why, and the…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And the father of circumcision,.... So the Jews call…
And the father of circumcision,.... So the Jews call Abraham (l), "the head of those that are circumcised"; and (m), "the head to them that are circumcised"; but the apostle here says, he is a father
to them who are not of the circumcision only; not to the Jews only, in a spiritual sense, and not to all of them, since some were "of Israel", who were not Israel, not Israelites indeed, or true believers;
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but to such also who walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised; that is, who have the same faith he had; imitate and follow him in the exercise of faith; walk by faith, as he did when he was uncircumcised, as they are; and so the Jews say (n),
"Abraham is the father of all, , "that go after him in his faith".''
(l) Tzeror Hammor, fol. 18. 3. (m) Juchasin, fol. 5. 2. Midrash Esther, fol. 85. 3. (n) R. Sol. Hammelech Michlol. Jophi in Mal. ii. 15.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And - After he was justified. He received the…
And - After he was justified. He received the sign of circumcision - Circumcision, which was a sign or token of his being in covenant with God. A seal - An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised. Who believe in uncircumcision - That is, though they are not circumcised.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. And he received the sign of circumcision,…
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 אוה oth, SIGN, and חותם 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rom 4:11-12. And — After he was justified; he…
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 God’s 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 Abraham’s male descendants to be circumcised, on the eighth day after their birth. The Israelitish children being thus early initiated into God’s 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.
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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 God’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And he received the sign ... - A sign…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And he received, after he was justified, circumcision, as…
And he received, after he was justified, circumcision, as a seal of the justice of faith, which he had before when he believed. Circumcision, therefore, in Abraham, was as a seal and testimony of the justice which he had already by faith: though circumcision was chiefly given to Abraham and his posterity, as a sign or seal of that alliance which God made with Abraham, and his seed, to shew he had made choice of them for his elect people. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 11. Father of all—Great was the reverence in primitive…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. the sign of circumcision] i.e. circumcision as a…
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.
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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.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) The sign of circumcision—i.e., circumcision as a sign.…
(11) The sign of circumcision—i.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 uncircumcised—he himself being so—and (2) of circumcised, but only of faithful circumcised.
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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 Israel’s 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 11, 12. And he received the sign of…
Vers. 11, 12. And he received the sign of circumcision, a seal of the righteousness of the faith which he had in uncircumcision (this was all that circumcision was a visible sign and seal to his own descendants of the righteousness that is of faith; but not confining it to them, or in itself conferring it) that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them also. And the father of circumcision to them who are not of circumcision only, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision. The intention of ver. 12 is to express that, though the faithful who are not of Israel are Abraham"s children, yet his circumcised descendants have not lost their privilege. They are already his children according to the flesh, and his spiritual children too, if they walk in the steps of his faith. (cf. Joh_8:37, "I know that ye are Abraham"s seed," compared with ver. 39, "If ye were Abraham"s children, ye would do the works of Abraham
What now follows is to show (as above explained) that the Law could not be the fulfilment of the promise to Abraham, or appropriate its blessing to the Jews.
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The fatherhood of Abraham.
It is remarkable that the whole of this chapter deals with Abraham a proof, not only of the greatness of Abraham"s character, the conspicuousness of his position in the history of mankind, and the hold the grand figure of the patriarch possessed of the imagination of the apostle, but also of Abraham"s real importance in the development of the leading ideas of true religion. We are reminded that Abraham was the father of many nations the father of the chosen people Israel, the ancestor of the Messiah, the promised Seed. But especially father is it brought before us here that Abraham is the of the faithful, inasmuch as he afforded an early and illustrious example of the virtue upon which St. Paul dilates at length in this Epistle to the Romans the virtue of faith.
I ABRAHAM IS THE FATHER OF THE FAITHFUL IN THAT HE IS AN EXAMPLE OF FAITH IN ITS SUPERIORITY TO SENSE AND TO HUMAN JUDGMENT. The ancestor of the Hebrew nation received repeated assurances of the purpose of the Eternal with regard to himself and his posterity. There was no human likelihood of the fulfilment of these assurances; in themselves they were opposed to all reasonable probability, and there were special circumstances which increased a hundredfold their inherent unlikelihood. But they were, in Abraham"s belief, the assurances of God himself, and that was sufficient to command his immediate and unquestioning acceptance. The Divine is the proper object of human faith. Let a declaration be from God; then it should be received with an absolute and unhesitating trust.
II ABRAHAM IS THE FATHER OF THE FAITHFUL IN THAT HIS FAITH WAS INDEPENDENT OF EXTERNAL RITES AND PRIVILEGES. St. Paul lays great stress upon the historical fact that the exercise of Abraham"s faith in God preceded the institution of the symbolic rite of circumcision. This may seem to us an immaterial consideration; but from the point of view of the apostle it has great importance. He is arguing against an external, ceremonial view of religion, such as was too customary among the Jews, and indeed is too customary among all people through all time. And he made a "point" when he brought forward the fact that Abraham exercised faith in God whilst still uncircumcised; for this is a proof that the essence of religion does not depend upon external privileges, even though they be of Divine appointment. A lesson which we need to learn today, even as did the contemporaries of St. Paul.
III ABRAHAM IS THE FATHER OF THE FAITHFUL INASMUCH AS HE EXHIBITED THE POWER OF FAITH TO POSSESS THE MORAL NATURE AND TO CONTROL THE LIFE. The patriarch was not a man to yield the assent of the lips, and to withhold the practical acknowledgment which is the best proof of sincere profession. It is enough, in support of this, to remark that his whole subsequent life was affected and governed by his belief of God"s promise. He confessed himself a pilgrim in the land, but whilst for himself he sought a heavenly inheritance, he lived as one persuaded that Canaan was the destined property of his posterity. Faith without works is dead; Abraham"s faith was living. As Christians, we are called upon, not only to believe, but to live by faith, to show our faith by our works, and, if we believe God"s promises, to give them a place so prominent in our heart that they may sway our conduct and govern our actions. The life which we live in the flesh is to be by the faith of the Son of God. Only thus can we prove ourselves to be true children of faithful Abraham.
IV ABRAHAM IS THE FATHER OF THE FAITHFUL ESPECIALLY BECAUSE IN HIM FAITH WAS SHOWN TO BE THE SPRING OF RIGHTEOUSNESS. We are told by the apostle that Abraham"s faith was reckoned to him for righteousness. This doctrine of imputation has been misunderstood, when it has been inferred from the teaching of the apostle that, faith being present, righteousness may be dispensed with. The real teaching of St. Paul aims at removing religion from outward actions to inward dispositions. The righteousness which God values is not the performance of services or the submission to rites, so much as the pure thoughts and intents of the heart. So far as what is external is valuable, it is as an indication of what is deep-seated within. Faith brings the soul into right relations with God, and these secure habits of obedience and subjection which display themselves in the words, the deeds, and the course of moral life by which a man is judged by his fellow-men.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 11. He received the sign of circumcision. The outward…
11. He received the sign of circumcision. The outward mark in the flesh. A seal. A seal is often appended to a legal document as a proof. The covenant is made before the seal is annexed. Circumcision was not the covenant, but an outward mark of a covenant that before existed. The righteousness, of which it was a seal, had been acknowledged many years before. That he might be the father of all them that believe. Both Jews and Gentiles, circumcised and uncircumcised. The righteous, uncircumcised Abraham belonged to the latter class.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 11. “And he received the sign of circumcision, the…
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:
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain and he received the sign of circumcision, a seal…
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 ;
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Or, reckoned, i.e. put to the account of. See…
imputed
Or, reckoned, i.e. put to the account of. See Phm 1:18; same word:
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 a seal of the righteousness of the faith that…
a seal of the righteousness of the faith that he had already possessed when he was in uncircumcision
Here "righteousness of the faith" means that God considered him to be righteous. AT: "a visible sign that God considered him righteous because he had believed in God before he was circumcised" (See: Assumed Knowledge and Implicit Information)
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even if they are in uncircumcision
"even if they are not circumcised"
This means that righteousness will be counted for them
You can translate this in an active form. AT: "This means that God will consider them righteous" (See: Active or Passive)
Abraham became the father of the circumcision
Here "the circumcision" refers to those who are true believers in God, both Jews and Gentiles.
who follow in the steps of faith of our father Abraham
Here "follow in the steps of faith" is an idiom that means to follow someone's example of follow. AT: "who follow our father Abraham's example of faith" or "who have faith as our father Abraham did" (See: Idiom)
translationWords
ancestor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:11-12 When God instituted circumcision, he called it “a…
4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.