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: 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, [ di' (G1223) akrobustias (G203)]. The mode of expression here changes, [from en akrobbustias.] The precise idea intended seems to be that of 'piercing,' or 'breaking through, in order to get into a certain state;' and being used of the Gentiles, expresses their attaining to a justified state through faith, in spite of the s...

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 _)...

1-12 To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that "he believed God, and it was counted to him for righteousness," Genesis 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part...

Verse Romans 4:11. _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, Genesis 17:2-1, is the _same_ with that,...

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; Genesis 17:1. It became the public mark or token of the relation which he sustained to God. A SEAL - See the note at John 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;...

EXPOSITION ROMANS 4:1 (5) _Abraham himself shown to have been justified by faith, and not by works, believers being his true heirs._ The main points of the argument may be summarized thus: When Abraham obtained a blessing to himself and to his seed for ever, it was by faith, and not by works, that he is declared to have been justified so as to obtain it. Thus the promise to his seed, as well as to himself, rested on the principle of justification by faith only. The Law, of which the principle was essentially different, could not, and did not, in itself fulfil that promise; and that its fulfilment was not dependent on circumcision, or confined to the circumcised, is further shown by the fact that it was before his own circumcision that he received the blessing and the promise, Hence the seed intended in the promise was his spiritual seed, who a

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 an...

Romans 4:1. _What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness._ He stands as the great Father of believers, and this is the charter given to him, and given to all believers in him. «Abraham believed God, and it was counted to him for righteousness.» Romans 4:4. _Now to him that worketh is the reward not reckoned of grace, but of debt._ That is to say, to him who hopes to be saved by his works, to whom salvation is of merit. He has worked for the reward. He has earned it. Do not talk about grace in that case....

IMPUTED Or, reckoned, that is, put to the account of. See (Philemon 1:18); same word:...

ROMANS 4:11 logisqh/nai @kai,# {C} On the one hand, after the final syllable of logisqh/nai the word kai,, being not indispensable to the sense, could easily have been overlooked in transcription. On the other hand, it is possible that kai, has been added by copyists in the interest (at least superficially) of sharpening the argument (“… reckoned to them also”). In view of the balance of transcriptional probabilities, a majority of the Committee thought it best to include kai, but to enclose it within square brackets. The reading of 451 is obviously a scribal blunder....