Romans Commentary

Ver. 9. — Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

The Apostle having fully established the truth, that a man is justified by faith without works, now reverts to the allusion made to circumcision at the beginning of this chapter, in demanding what Abraham had obtained as pertaining to the flesh. He now shows, in the most decisive manner, that Abraham had not obtained justification by means of circumcision, since he was justified before he was circumcised. And, proceeding to prove what he had affirmed, ch. 3:30, that justification is not confined to the Jews, he asks if the blessedness he had spoken of comes only to those who are circumcised, or to the uncircumcised also. It was the more necessary to decide this question, because the Jews not only believed that justification depended, at least in part, on their works, but that the privileges of the people of God were inseparably connected with circumcision. In the sequel Paul shows that justification has no necessary connection with, or dependence on, circumcision. For we say. — This is not the language of an objector, as Mr. Stuart supposes; it is the position which the Apostle lays down for the purpose of establishing his conclusion. The fact that faith was counted to Abraham unto righteousness, is the groundwork on which he builds.

Ver. 10. — How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

How was it? or in what circumstances was righteousness counted to him? — This question, with the affirmation which follows, determines that Abraham’s justification by faith was previous to circumcision, and therefore circumcision could not be its cause. If righteousness was imputed to him before he was circumcised, then circumcision is not necessary to justification. It may come on Gentiles as well as on Jews. This is founded on the history of Abraham, recorded in the Old Testament, who was in a state of justification before Ishmael’s birth, many years antecedent to the appointment of circumcision.

Ver. 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 . f24 If, then, Abraham was justified in uncircumcision, for what purpose, it might be asked, was he circumcised? It is replied, that he received circumcision, which was appointed as a figure or sign of his paternity, literally with respect to a numerous seed, and spiritually of all believers. It intimated that He in whom all the families of the earth should be blessed, was to spring from Abraham. This blessedness is described by David as consisting, in the imputation of righteousness without works. But this was not all: circumcision was not only a sign, but a seal of that righteousness which was imputed to Abraham through faith while he was uncircumcised.

This does not mean, as is generally understood, that it was a seal of Abraham’s faith. This is not said. It is said that it was a seal of the ‘righteousness’ of the faith which he had; that is, a seal of that righteousness itself, namely, the righteousness of God, which he had received by his faith. It was a seal, assurance, or pledge that the righteousness , by the imputation of which, through his faith, he was justified, although not then in existence, should in its appointed period be brought in . Circumcision, then, being such a seal or pledge, and as the appointment of Abraham as the father of Christ, by whom this righteousness was to be introduced, included his being the father of the line from which Christ was to spring, it was to be affixed to his posterity, and not to cease to be so till the thing signified was accomplished. Here, it would appear, we learn the reason why this seal was to be affixed on the eighth day after birth. On the eighth day, the first day of the week, when Jesus, the seed of Abraham, arose from the dead, that righteousness, of which circumcision was a seal or pledge, was accomplished. In reference to this, and to the change respecting the Sabbath from the seventh to the eighth day, in consequence of His resurrection, when our Lord brought in the everlasting righteousness, and entered into His rest, the eighth day is in many ways distinguished throughout the Old Testament. That he might be the father , etc. — In order to his being the father. This, mark, then, was a sign of Abraham’s being the father of all believers, both Jews and Gentiles, to all of whom this righteousness was to be imputed. As it was a seal of the righteousness which he had received by the faith which he had in a state of uncircumcision, it implied that righteousness would be imputed to believers in the same state.

Ver. 12. — And the father of circumcision to them who are not of the circumcision only, but unto also walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised.

This implies that there is a sense in which Abraham is a father of some of his descendants, in which he is not a father to others. To those of them who walk in the steps of his faith, he is a spiritual father. While all Abraham’s children were circumcised, he was not equally the father of them all. It was only to such of them as had his faith that he was a father in what is spiritually represented by circumcision. As it is said, ‘They are not all Israel which are of Israel; neither, because they are the seed of Abraham, are they all children; but in Isaac shall thy seed be called; that is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed,’ Romans 9:6.

This is also established by our Lord Himself, who denied that the unbelieving Jews were the children of Abraham, John 8:39. He was, however, not only the father of his believing children, who were circumcised, but of all, in every nation, who walk in the steps of his faith.

Believing Gentiles are therefore said to be grafted, contrary to nature, into a good olive tree, Romans 11:24; and to be Abraham’s seed, Galatians 3:29.