Rom 4:11-12, 16 | Barnes | STEP | Verse 11. And he received the sign , etc. A sign is that by which anything is shown or represented . And circumcision thus showed that there was a covenant between Abraham and God, . It became the public mark or token of the relation which he sus- tained to God. A seal . . 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. . To affix the seal, whether of wax or otherwise, was to confirm a contract or 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, ( ) was accepted, or justified; was admitted to the favour of God, and favoured with clear and remarkable promises, ( ) before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the promise made to him by God. That he might be the father , etc. 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. . In this sense the expression occurs in . Though they be not circumcised . This was stated fix opposition to the opinion of the Jews, that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favour 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 , etc. That is, in the same way, by faith without works: that they might be accepted, and treated as righteous. (n) "he received" (o) "father of all them that believe"

Romans 4:11-12

Verse 11. And he received the sign, etc. A sign is that by which anything 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 sus- tained to God.

A seal. Jn 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, 38:18, Ex 28:11,36, 39. To affix the seal, whether of wax or otherwise, was to confirm a contract or 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 15:6) was accepted, or justified; was admitted to the favour of God, and favoured with clear and remarkable promises, (Gen 15:18-21; 17:1-9) before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the promise made to him by God.

That he might be the father, etc. 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. Mt 1:1. In this sense the expression occurs in Lk 19:9, Jn 8:33, Gal 3:7,29.

Though they be not circumcised. This was stated fix opposition to the opinion of the Jews, that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favour 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, etc. That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.

(n) "he received" Gen 17:10,11 (o) "father of all them that believe" Lk 19:9 Verse 12. And the father of circumcision, the father, i.e., the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers, (Rom 4:11) but, in a special sense, the father of the Jewish people. In this, the apostle intimates that though all who believed would be saved as he was, yet the Jews had a special proprietorship in Abraham; they had special favours and privileges from the fact that he was their ancestor.

Not of the circumcision only. Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision, connected with faith like his, showed that they were peculiarly his descendants. Rom 2:25.

Who walk in the steps, etc. Who imbibe his example; who imbibe his spirit; who have his faith.

Being yet uncircumcised. Before he was circumcised. Comp. Gen 15:6, with Gen 17.

Romans 4:16

Verse 16. Therefore. In view of the course of reasoning which has been pursued. We have come to this conclusion.

It is of faith. Justification is by faith; or the plan which God has devised of saving men is by faith, Rom 3:26.

That it might be by grace. As a matter of mere undeserved mercy. If men were justified by law, it would be by their own merits; now it is of mere unmerited favour.

To the end. For the purpose, or design.

The promise, Rom 4:13.

Might be sure. Might be firm, or established. On any other ground it could not be established. If it had depended on entire conformity to the law, the promise would never have been established, for none would have yielded such obedience. But now it may be secured to all the posterity of Abraham.

To all the seed. Rom 4:13.

Not to that only. Not to that part of his descendants alone who were Jews, or who had the law.

But to that, etc. To all who should possess the same faith as Abraham.

The father of us all. Of all who believe, whether they be Jews or Gentiles.