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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:9–16. His four-level outline is real structure in the source text, so it is rendered as structure.
St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.
I.It was before he was circumcised, Rom 4:10.
His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (Rom 4:9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision: -
1.That circumcision might be a seal of the righteousness of faith, Rom 4:11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, etc. Now we may hence observe,
(1.)The nature of sacraments in general: they are signs and seals - signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people.
(2.)The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be,
[1.]A sign - a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby.
[2.]A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Rom 10:6), and it refers to an Old Testament promise, Deu 30:12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.
2.That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen 4:20, Gen 4:21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed.
(1.)The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luk 19:9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col 3:11; Gal 5:6.
(2.)The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.
II.It was before the giving of the law, Rom 4:13-16.
The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal 3:17, Gal 3:18. Now observe,
1.What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen 12:3), In thee shall all the families of the earth be blessed.
2.How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb 11:8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Rom 4:14, Rom 4:15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Rom 4:15. The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.
3.Why the promise was made to him by faith; for three reasons, Rom 4:16.
(1.)That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise.
(2.)That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, Sa2 23:5.
(3.)That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Rom 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (Rom 4:17) he refers us to Gen 17:5, where the reason of the change of his name from Abram - a high father, to Abraham - the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. - Maimonides.
Historical interpretation
Three Centuries of Reception
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As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance.
After believing, Abraham received circumcision as a sign of the faith which he already had … which is how he can also be the father of those who are circumcised, provided that they share the same faith which he had while he was still uncircumcised.
Paul says this because Abraham by believing became the forefather of the circumcision, but of the heart, not only of those who descended from him but also of those who, from among the nations, believed in the way he did. He is the father of the Jews according to the flesh, but according to faith he is the father of all believers.
Here again he lays low the lofty spirit of the Jews by reminding them of the time of the justification. And he well says, "the steps," that you as well as Abraham may believe in the resurrection of bodies that are dead. For he also displayed his faith upon this point. And so if you reject the uncircumcision, be informed for certain that the circumcision is of no more use unto you. For if you follow not in the steps of his faith, though you were ten thousand times in a state of circumcision, you will not be Abraham's offspring. For even he received the circumcision for this end, that the man in a state of uncircumcision might not cast thee off. Do not then demand this of him too. For it was you whom the thing was to be an assistance to, not he. But he calls it a sign of the righteousness. And this also was for thy sake, since now it is not even this: for thou then wert in need of bodily signs, but now there is no need of them.
Therefore all the Gentiles who believe are children of Abraham when faith alone is credited to them as righteousness and they too receive the circumcision—of the heart. Or perhaps this verse should be understood like this: Abraham was righteous in uncircumcision so that he could become the father of uncircumcised believers, and he remained righteous once he was circumcised in order to become the father of the righteous who are circumcised.
If a Gentile who has not been circumcised follows Abraham’s faith, which he manifested before being circumcised, he will not be rejected. For the God of all, since he had foreseen as God that he would gather one people from both Jews and Gentiles and prepare for them salvation by faith, had appointed Abraham as their father as well. Paul had demonstrated that Abraham had acquired righteousness by faith before being circumcised and that even after being circumcised he lived not according to the law of Moses but by clinging to his faith. Hence Paul called him the father of the Gentiles who believe.
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Summary
Romans 4:12 concludes Paul's argument that Abraham's righteousness was credited to him by faith before he was circumcised, establishing him as the spiritual father not only of those who are physically circumcised but, more profoundly, of all who emulate his uncircumcised faith. This verse underscores the universal nature of salvation through faith, transcending ethnic and ritualistic boundaries by defining true spiritual lineage through a shared pattern of trust in God.
Context
Literary Context
This verse is the culmination of Paul's intricate argument in Romans 4, where he meticulously demonstrates that justification is by faith alone, not by works of the law or by circumcision. Paul begins by quoting Genesis 15:6 to show Abraham was declared righteous by faith. He then directly addresses the timing of Abraham's circumcision in Romans 4:9-10, proving that Abraham's faith-righteousness preceded the sign of circumcision. Romans 4:11 further clarifies that circumcision was a seal of the righteousness Abraham already possessed by faith while uncircumcised. Verse 12 then extends this truth, defining Abraham's fatherhood as encompassing all who walk in the same path of faith, whether circumcised or not, thus setting the stage for the inclusion of Gentiles into God's covenant family through faith.
Historical & Cultural Context
For first-century Jews, circumcision was the paramount sign of the covenant with God, marking them as God's chosen people and distinguishing them from Gentiles. It was a deeply ingrained cultural and religious practice, often seen as a prerequisite for full inclusion in the community of God's people and for righteousness. Paul's audience included both Jewish and Gentile believers in Rome, and there was significant tension regarding the necessity of Jewish customs, particularly circumcision, for Gentile converts. By emphasizing Abraham's uncircumcised faith, Paul directly challenges the prevailing Jewish understanding that physical descent and adherence to the Mosaic Law (symbolized by circumcision) were the primary means of belonging to God's people. He redefines true lineage not by blood or ritual, but by a shared spiritual disposition.
Key Themes
Romans 4:12 contributes significantly to several key themes within Romans and Paul's broader theology. First, it powerfully reinforces the theme of Justification by Faith, asserting that righteousness is a gift received through trust in God, independent of human effort or ritual. Second, it highlights the Universality of Salvation, demonstrating that God's plan of salvation is not exclusive to one ethnic group but is open to all, Jew and Gentile alike, who respond in faith. This directly relates to Paul's argument in Romans 3:29-30. Third, it redefines Abraham's Spiritual Fatherhood, shifting the focus from physical descent to spiritual kinship based on shared faith. Abraham becomes the prototype for all believers, establishing a new covenant community defined by faith, not by the Law or physical markers, a concept further developed in Galatians 3:7-9.
Exposition and Analysis
Key Word Analysis
Meaning a "father" literally or figuratively, near or more remote. In this context, it signifies Abraham's foundational role as the progenitor and archetype of faith. Paul uses "father" to denote not merely biological descent but spiritual headship, emphasizing that Abraham's significance extends beyond his physical offspring to include all who share his defining characteristic: faith in God.
Meaning a track or, figuratively, a step. This word conveys the idea of following a path or pattern. "Walking in the steps" implies an active emulation and adherence to Abraham's example of faith. It's not just about intellectual assent to his story but about living out the same kind of trusting obedience that characterized Abraham's relationship with God.
Meaning persuasion, credence, or moral conviction, especially reliance upon Christ for salvation; abstractly, constancy in such profession. Here, it refers to Abraham's active trust and belief in God's promises, which was accounted to him as righteousness. Paul emphasizes that this faith, not circumcision, is the true mark of Abraham's spiritual children. It is a dynamic, living trust that results in a transformed life.
Verse Breakdown
"And the father of circumcision to them who are not of the circumcision only,"
This clause acknowledges Abraham's historical and covenantal role as the father of the circumcised (the Jewish people). However, the crucial phrase "not of the circumcision only" immediately introduces a limitation to this physical lineage, signaling that his fatherhood extends beyond this singular group. It sets up a contrast, indicating that Abraham's spiritual progeny is not exclusively defined by the physical sign of circumcision.
"but who also walk in the steps of that faith of our father Abraham,"
This is the pivotal part of the verse, defining the true nature of Abraham's spiritual fatherhood. It asserts that Abraham is the father of those who "walk in the steps" – that is, who actively follow the pattern and example – of his faith. The emphasis is entirely on the faith that Abraham demonstrated, not on any ritual or ethnic identity. This clause broadens Abraham's spiritual family to include anyone, Jew or Gentile, who shares his trust in God.
"which [he had] being [yet] uncircumcised."
This final phrase provides the critical historical and theological grounding for Paul's argument. By highlighting that Abraham possessed this saving faith before he was circumcised, Paul decisively separates righteousness from the act of circumcision. This timing proves that circumcision was a sign of a righteousness already received by faith, not the means of obtaining it. Thus, Abraham's uncircumcised faith becomes the paradigm for all believers, validating the inclusion of uncircumcised Gentiles into God's covenant family.
Literary Devices
Paul employs several literary devices to convey his profound theological point in Romans 4:12. The most prominent is Contrast, as he juxtaposes physical circumcision with spiritual faith. He contrasts those who are "of the circumcision only" with those who "walk in the steps of that faith," thereby distinguishing between a superficial, external marker of identity and a genuine, internal spiritual reality. This contrast is central to his argument throughout Romans. Another key device is Metaphor, specifically in the phrase "walk in the steps." This vivid imagery portrays faith not as a static belief but as an active, dynamic journey, following a path laid out by Abraham. It implies imitation, adherence, and a lifestyle congruent with the nature of Abraham's trust in God. Furthermore, there is an element of Synecdoche, where "circumcision" stands in for the entire Mosaic Law and the Jewish identity based on it. By challenging the centrality of circumcision, Paul is effectively challenging the idea that adherence to the Law is the basis for righteousness, redirecting the focus to faith as the sole criterion for inclusion in God's family.
Theological and Thematic Connections
Romans 4:12 is a foundational text for understanding the universality of God's redemptive plan and the nature of true spiritual lineage. It dismantles the notion that salvation is exclusive to any ethnic group or dependent on external rituals, asserting that a shared faith in God, exemplified by Abraham, is the sole criterion for belonging to God's family. This redefinition of Abraham's fatherhood highlights God's consistent method of salvation across all dispensations: by grace through faith. It underscores that the covenant promises made to Abraham were always intended to bless "all the families of the earth" (Genesis 12:3), fulfilled through the inclusive nature of faith.
Reflection and Application
Romans 4:12 offers profound insights for contemporary believers, challenging us to examine the true basis of our spiritual identity and belonging. It reminds us that our connection to God's family is not predicated on our background, ethnicity, social status, or adherence to external religious markers, but solely on the genuine, active faith that mirrors Abraham's trust in God. This verse calls us to "walk in the steps of that faith," which implies a dynamic, living relationship with God characterized by obedience, reliance, and the pursuit of righteousness, just as Abraham's faith was demonstrated through his actions. It encourages us to embrace the radical inclusivity of the Gospel, recognizing that all who believe are united in Christ, transcending any human-made divisions. Our application involves not just intellectual assent to doctrine but a daily commitment to trust God in all circumstances, allowing our faith to shape our lives and demonstrate its reality to the world.
Questions for Reflection
FAQ
What is the significance of Abraham being called "the father of circumcision" yet also the father of the uncircumcised?
Paul uses the phrase "father of circumcision" to acknowledge Abraham's historical role as the patriarch from whom the Jewish people, marked by circumcision, descended. However, the critical point of Romans 4:12 is the qualification that follows: he is father "to them who are not of the circumcision only." This means his fatherhood extends beyond physical lineage and ritual. Paul emphasizes that Abraham's righteousness was credited to him before he was circumcised (Romans 4:10). Therefore, Abraham is truly the spiritual father of all who share his faith, whether they are physically circumcised (Jews) or uncircumcised (Gentiles). This redefines true spiritual lineage, making faith, not physical descent or ritual, the defining characteristic of God's people.
Does this verse imply that circumcision is irrelevant or wrong for believers?
While Romans 4:12 strongly argues that circumcision is not the basis for righteousness or inclusion in God's family, it doesn't necessarily declare it "wrong." Paul's primary aim is to show that it is not necessary for salvation and does not confer righteousness. For Jewish believers, it might have continued as a cultural practice, but it lost its salvific significance. For Gentiles, it was never a requirement. The verse, along with Paul's broader argument in Romans and Galatians, elevates the "circumcision of the heart" (Romans 2:29)—a spiritual transformation through faith—over the physical rite. The focus shifts from an outward sign to an inward reality.
Christ-Centered Fulfillment
Romans 4:12 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the true seed of Abraham through whom all the nations of the earth are blessed (Galatians 3:16). Abraham's faith, which was credited to him as righteousness while he was uncircumcised, foreshadows the universal accessibility of salvation through faith in Christ. Just as Abraham believed God's promise and it was counted to him for righteousness, so too are all who believe in Jesus Christ—His atoning death and resurrection—justified by faith, regardless of their ethnic background or adherence to any external law or ritual (Romans 3:22). Jesus is the perfect embodiment of faith and obedience, and through Him, both Jews and Gentiles who "walk in the steps of that faith" become true children of Abraham, heirs according to the promise (Galatians 3:29). The spiritual lineage of Abraham culminates in Christ, making Him the head of a new humanity united by faith, not by flesh or law (Ephesians 2:14-16). Thus, Abraham's fatherhood, as defined in this verse, points directly to the inclusive, global family of God established through the Gospel of Jesus Christ.