Romans 4:11

Romans 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 Genesis 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. Abraham's 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 (Romans 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 Romans 4:12 is parallel with the preceding clause.