Romans 4:11

KJV

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:

KJV (with Strong's)

And {G2532} he received {G2983} the sign {G4592} of circumcision {G4061}, a seal {G4973} of the righteousness {G1343} of the faith {G4102} which {G3588} he had yet being {G1722} uncircumcised {G203}: that {G1519} he {G846} might be {G1511} the father {G3962} of all {G3956} them that believe {G4100}, though {G1223} they be not circumcised {G203}; that {G1519} righteousness {G1343} might be imputed {G3049} unto them {G846} also {G2532}:

Complete Jewish Bible

In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him,

Berean Standard Bible

And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.

American Standard Version

and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;

Commentary

### SUMMARY
Romans 4:11 profoundly articulates the theological significance of Abraham's circumcision, clarifying that it was not the basis of his righteousness but rather a visible sign and seal of the righteousness he had already received by faith while still uncircumcised. This divinely orchestrated sequence established Abraham as the spiritual progenitor of all believers, both Jew and Gentile, demonstrating that God's method of justification has always been by faith, leading to the imputation of righteousness to all who believe, regardless of their ethnic or ritualistic background.

### CONTEXT
* **Literary Context:** Romans 4 is a pivotal chapter in Paul's argument for justification by faith, building upon the foundational declaration in [Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith") that God's righteousness is revealed apart from the law, through faith in Jesus Christ. Having established the universal need for righteousness and God's provision for it, Paul turns to Abraham, a figure revered by both Jews and Gentiles, to demonstrate that this principle of justification by faith is not a new invention but has always been God's way. The immediate preceding verses, [Romans 4:1-10](/romans/4-1-10 "Romans 4:1-10 - Abraham's Righteousness by Faith"), meticulously detail how Abraham was credited with righteousness *before* any works of the law or even the institution of circumcision, specifically referencing [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham Believed God"). Verse 11, therefore, serves to explain *why* Abraham was circumcised and the true meaning of that act in light of his prior justification.
* **Historical & Cultural Context:** In Paul's time, circumcision was the preeminent sign of Jewish identity and covenant membership, often viewed by many Jews as a prerequisite for salvation or a mark of superior standing before God. Gentiles, by contrast, were "uncircumcised" and considered outside the covenant. The historical context of Abraham's life is crucial: he was declared righteous in [Genesis 15](/genesis/15 "Genesis 15 - The Covenant with Abraham") but was not circumcised until [Genesis 17](/genesis/17 "Genesis 17 - The Covenant of Circumcision"), approximately 14 years later. This chronological gap is central to Paul's argument. Culturally, the debate over whether Gentile converts needed to be circumcised to be part of the Christian community was a major contention in the early church, as evidenced by the Jerusalem Council in [Acts 15](/acts/15 "Acts 15 - The Jerusalem Council"). Paul's argument in Romans 4 directly addresses this tension, asserting that physical rites do not confer righteousness, but faith does.
* **Key Themes:** This verse significantly contributes to several overarching themes in Romans and the broader Pauline corpus. The primary theme is **Justification by Faith**, emphasizing that a right standing with God is a gracious gift received through belief, not through adherence to legalistic requirements or ethnic markers. Closely related is the theme of **Imputed Righteousness**, where God credits or "reckons" righteousness to believers, rather than it being earned. The verse also develops the theme of **Abraham as the Father of All Believers**, expanding his role beyond a merely ethnic patriarch to a spiritual father whose faith provides a pattern for all, Jew and Gentile, who believe. Finally, it redefines the role of **Circumcision**, shifting its understanding from a salvific act to a **Sign and Seal** of an already existing spiritual reality, thereby undermining the exclusivity of Jewish claims to salvation based on ritual.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sign (Greek, _sēmeîon'_):** From G4592, an indication, especially ceremonially or supernaturally. Here, circumcision functions as a visible indicator or symbol, pointing to the spiritual reality of Abraham's righteousness by faith. It's not the cause, but the pointer.
* **Seal (Greek, _sphragís'_):** From G4973, a signet (as fencing in or protecting from misappropriation); by implication, the stamp impressed (as a mark of privacy, or genuineness), literally or figuratively. A seal authenticates, confirms, or guarantees something. Circumcision served to validate and confirm the righteousness Abraham already possessed, much like a signature on a document or a seal on a letter confirms its authenticity.
* **Uncircumcised (Greek, _akrobystía'_):** From G203, the prepuce; by implication, an uncircumcised (i.e. gentile, figuratively, unregenerate) state or person. This word is crucial for Paul's argument, highlighting that Abraham's righteousness was credited to him while he was in a state culturally and ritually identified with Gentiles. This underscores the universality of salvation by faith, available to all, regardless of their physical or ethnic status.
* **Imputed (Greek, _logízomai'_):** From G3049, to take an inventory, i.e. estimate (literally or figuratively); to count, reckon, or credit to someone's account. This term is central to Paul's doctrine of justification. It means that God graciously credits or attributes righteousness to believers, not because they have earned it, but because of their faith, just as He did for Abraham.

#### Verse Breakdown
* **"And he received the sign of circumcision,"**: This clause states the historical fact that Abraham underwent circumcision, establishing its place within the narrative of his life. It emphasizes that circumcision was something "received," an external act, rather than an internal state or earned merit.
* **"a seal of the righteousness of the faith which [he had yet] being uncircumcised:"**: This is the theological core of the verse. Circumcision is defined as a "seal" – an authenticating mark – of the "righteousness of faith." Crucially, this righteousness was possessed by Abraham *before* he was circumcised, while he was still "uncircumcised." This sequence demonstrates that faith, not circumcision, was the source of his righteousness.
* **"that he might be the father of all them that believe, though they be not circumcised;"**: This clause explains the divine purpose behind the timing of Abraham's justification and subsequent circumcision. By being justified while uncircumcised, Abraham became a spiritual father not only to circumcised Jews but also to Gentiles ("them that believe, though they be not circumcised"). This establishes a universal lineage of faith, transcending ethnic and ritual boundaries.
* **"that righteousness might be imputed unto them also:"**: This final clause reiterates the ultimate goal and outcome: that righteousness would be credited ("imputed") to all who believe, whether Jew or Gentile, just as it was to Abraham. It underscores the consistent method of God's salvation across all people groups and throughout history – through faith, leading to a gracious declaration of righteousness.

#### Literary Devices
Paul employs several literary devices to convey his profound theological argument. **Symbolism** is paramount, as circumcision is reinterpreted from a mere physical act to a **sign** pointing to a spiritual reality and a **seal** authenticating that reality. This redefinition is crucial for his argument against legalism. The use of **Antithesis** is also evident, contrasting Abraham's state of being "uncircumcised" when he received righteousness with his later "circumcision," highlighting that the former, not the latter, was the condition for justification. Furthermore, the verse functions as a **Purpose Clause** (indicated by "that he might be" and "that righteousness might be imputed"), revealing God's overarching intention for Abraham's life to serve as a paradigm for universal salvation through faith.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 4:11 is a cornerstone of Pauline theology, asserting that God's method of salvation has always been consistent: by grace through faith, apart from works of the law. It dismantles the notion that physical rites or ethnic lineage are prerequisites for a right standing with God, demonstrating that Abraham, the patriarch of Israel, was himself justified by faith before the institution of circumcision or the Mosaic Law. This truth liberates believers from the burden of earning salvation through human effort and unites all who believe—Jew and Gentile—under the same spiritual fatherhood of Abraham, emphasizing the universal scope of God's redemptive plan.

* [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham Believed God")
* [Galatians 3:6-9](/galatians/3-6-9 "Galatians 3:6-9 - Justification by Faith, Like Abraham")
* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")

### REFLECTION AND APPLICATION
Romans 4:11 offers profound assurance and a clear call to understand the true nature of our relationship with God. It reminds us that our standing before God is not based on our performance, our religious rituals, our heritage, or any external marker, but solely on our faith in Him. Just as Abraham's faith was credited as righteousness, so too is ours. This truth should liberate us from striving to earn God's favor and instead lead us to rest in the finished work of Christ, received by faith. It also challenges any sense of spiritual elitism, reminding us that all believers, regardless of background, are united in Christ as children of Abraham by faith. This should foster humility, unity, and a profound gratitude for God's impartial grace.

#### Questions for Reflection
* **How does understanding Abraham's justification *before* circumcision impact your view of religious rituals or external practices in your own faith journey?**
* **In what ways might we, like some in Paul's day, be tempted to rely on something other than faith for our righteousness before God?**
* **How does the concept of Abraham being the "father of all them that believe" encourage you in your own identity as a follower of Christ?**

### FAQ

**What is the difference between "sign" and "seal" in this verse?**

Answer: In [Romans 4:11](/romans/4-11 "Romans 4:11 - Circumcision as a Sign and Seal"), Paul uses "sign" (Greek: *sēmeîon*) and "seal" (Greek: *sphragís*) to explain the dual function of circumcision for Abraham. A **sign** points to something, acting as a visible indicator or symbol of an underlying reality. Circumcision was a sign that pointed to Abraham's covenant relationship with God and the righteousness he possessed. A **seal**, on the other hand, authenticates, confirms, or guarantees something already existing. It's like a stamp of approval or a mark of ownership. For Abraham, circumcision served as a seal that authenticated and confirmed the righteousness that God had already credited to him by faith, *before* he was circumcised. It wasn't the cause of his righteousness, but its divine validation.

### CHRIST-CENTERED FULFILLMENT
Romans 4:11, while focusing on Abraham, powerfully foreshadows the ultimate fulfillment of God's redemptive plan in Jesus Christ. Abraham's justification by faith, while uncircumcised, prefigures the universal reach of the Gospel, which breaks down the dividing wall between Jew and Gentile, making salvation accessible to all who believe, regardless of their ethnic or ritualistic background ([Ephesians 2:14-18](/ephesians/2-14-18 "Ephesians 2:14-18 - Christ Our Peace")). Jesus Christ is the true "seed" of Abraham ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed of Abraham")), through whom all the nations of the earth are blessed. He is the one in whom the "righteousness of faith" is perfectly embodied and offered. Our faith is not merely in a principle, but in the person and work of Christ—His atoning death and resurrection—through which God "imputes" or credits His perfect righteousness to us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). Thus, Abraham's experience serves as a divinely inspired blueprint, pointing to the greater reality that in Christ, the spiritual family of God is defined not by physical lineage or external rites, but by a shared faith in the Lamb of God, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 3:22

Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

Luke 19:9

And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.

Hebrews 11:7

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

2 Corinthians 1:22

Who hath also sealed us, and given the earnest of the Spirit in our hearts.

Galatians 3:7

Know ye therefore that they which are of faith, the same are the children of Abraham.

Ephesians 4:30

And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

Romans 10:6

But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above:])