Romans 4:11

The sign - a seal (σημεῖον - σφραγῖδα) Sign refers to the material token; seal to its religious import. Compare 1 Corinthians 9:2; Genesis 17:11. See on to seal, Revelation 22:10. That he might be (εἰς τὸ εἶναι αὐτὸν) Not so that he became, but expressing the divinely appointed aim of his receiving the sign.

{8} And he received the {f} sign of circumcision, a {g} seal of the righteousness of the faith which he had yet being uncircumcised: {9} that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: (8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him. (f) Circumcision, which is a sign: as we say the ordinance of baptism, for baptism, which is a ordinance. (g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.

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. 2. That it was a seal. Of what? Of the righteousness of faith: of the meaning of which, See Poole on "Romans 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 Romans 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, Matthew 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.

(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. 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.

Romans 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, Galatians 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?