ROMANS 4:9-15
THE FATHER OF THE FAITHFUL
Paul has proven that Abraham was not justified nor forgiven on account of his good actions. But what was the nature of the Covenant made with Abraham? Was the promise made on the condition of faith, or on the condition of circumcision, which was the visible sign of the Covenant, or on the condition of Law-keeping?
Through this passage one can understand that Abraham was justified before he was circumcised and before the Law was given. Circumcision and legal obedience are not necessary conditions of justification (CIT). Justification is by faith which is seen in taking God at His word. Faith is simply being willing to receive God's Word for its carrying out.
I. Abraham's Faith Was Apart From Circumcision, 4: 9-12.
II. Abraham's Faith Was Apart From Law, 4: 13-15.
Verse 9 returns to Genesis15:6 to show that God's promise was received by Abraham before he was circumcised. "Is this blessing then upon the circumcised or upon the uncircumcised also? For we say, ‘Faith was reckoned to Abraham as righteousness.'"
Here begins the apostles next argument. He has proven that Abraham was not justified because of his actions or works. Now he proves that circumcision is not the ground or condition for Abraham's acceptance either. It is admitted that Abraham was justified [had his sin acquitted, accounted for, or made not liable before God]. It was Abraham's faith which secured his acceptance as righteous. The question is, was he made right with God before or after his circumcision. If before, his justification certainly could not be on account of it.
To understand this passage we must understand the importance that the Jews attached to circumcision. To the Jew, a man who was not circumcised was quite literally not a Jew, no matter what his parentage was. If a Gentile accepted the Jewish belief he could not enter into it without baptism, sacrifice, and circumcision.
Starting in verse 10 Paul proceeds to show that Abraham was set right with God by faith before he was circumcised. "How then was it reckoned? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised:"
When was the statement in Genesis 15:6 made, while Abraham was circumcised or uncircumcised? It was certainly made before his circumcision. Circumcision is not described until Genesis 17: 22-27. This was many years later for Ishmael was thirteen years old (17:25) when they were circumcised together. God's call to childless Abraham when he was 75. The circumcision ceremony was introduced when he was 99. Thus at the time Abraham's faith was reckoned to him for righteousness, he was as uncircumcised as any Gentile. Thus circumcision could not be the grounds or necessary condition of his acceptance before God.
Verse 11 gives the meaning of circumcision for Abraham. "And he received the sign of circumcision, a seal [sign] of the righteousness of faith while uncircumcised that he (might) be the father of all those who believe while uncircumcised that righteousness (might) be reckoned [accounted] to them."
Abraham received circumcision as a sign or seal of the righteousness which he had by faith while still uncircumcised. Circumcision does not attain a right relationship before God (no more than baptism does).
Circumcision was a sign to others and a personal seal or certification for the Jews that they were God's special people. Circumcision of all Jewish boys set the Jewish people apart from the nations who worshiped other gods; thus it was a very important ceremony. God had given the command for this ceremony to Abraham (Genesis 17:9-14).
Circumcision was a sign of justifying faith and never intended to be a substitute for it. We are told that Abraham received "the sign of circumcision" meaning" the sign namely, circumcision. Being a sign it signifies or indicates a fact. The cutting away of the foreskin suggests and symbolizes the excision of the guilt and pollution of sin. Circumcision was also a seal. To Abraham it was a guarantee of the trustworthiness of God's promise.
Rituals did not earn any merit for Abraham. He had been blessed long before the circumcision ceremony was introduced. Abraham found favor with God by faith alone, before he was circumcised. Genesis 12:1-4 tells of God's call to Abraham when he was 75 years old. The circumcision ceremony was introduced when he was 99 (Genesis 17:1-14). Ceremonies and rituals serve as reminders of our faith, and they instruct new and younger believers. But we should not think that they give us any special merit before God. They are outward signs and seals that demonstrate inward belief and trust. The focus of our faith should be on Christ and His saving actions, not on our own actions.
Signs and seals are very valuable. But it is possible to overestimate their significance. In and by themselves these bloody signs of circumcision and Passover in the old dispensation or testament, and the unbloody ones of baptism and the Lord's Supper in the new, do not bring about justification or salvation. However, they do indeed signify and seal it in the manner already indicated. And is not that a source of comfort? The rainbow does not save mankind from being swallowed up by a flood, but it does signify and seal that God will never again drown the human race. The wedding ring does not bring married bliss, but what married person, who loves his (her) marriage partner, would ever think of doing away with the ring that means so much to him (her)? Indeed, signs and seals must not be underestimated. See Exodus 4: 24-26; Josh. 5: 1-12; 2 Kings 23:21-23; Acts 2:38-39; 1 Cor. 11:23f. They have great educational and psychological value. But neither should they be overrated!
It is clear, therefore, that Abraham, to whom the righteousness of Christ was reckoned or imputed before he had been circumcised, and to whom, once he had been circumcised, God repeated His gracious promise again and again, is the spiritual father, the head of the procession, of two subgroups: (a) all who have faith but have not been circumcised; and (b) all who not only have been circumcised but also have and exercise faith, showing this to be true by following "in the footsteps of the faith Abraham had (even) before he was circumcised." These two sub-groups constitute one large group of believers, Abraham being the father of them all (verse 16). [William Hendriksen. N.T. Com. Romans Vol. 1. Baker. Grand Rapids. 1980. p 150-151] Circumcision is treated as a subsequent and physical seal of that righteous state which Abraham already possessed as God's gift; it neither created nor enhanced that righteous status.
With slight variations the words, "while still uncircumcised," are found in three consecutive verses (10, 11, 12) and six time "righteousness is accredited to them" by faith (vv. 3, 5, 6, 10, 11) in this section is affirmed. It is as if Paul wanted to pour into the ears of the uncircumcised Gentiles this enormous truth: "Believe in the Lord Jesus Christ. Don't hold back. Don't hesitate to place your undivided trust in this marvelous Savior, the Revealer of the Triune God. The fact that you have not been circumcised cannot prevent you from being saved. God is calling you. He is calling you now. It was while Abraham was still uncircumcised that God made His covenant with him. He stands ready to do the same for you."
Verse 12 describes Abraham as the father of all those who follow his life of faith and faithfulness. "And the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised."
Abraham is the father of the faithful. Abrahamic sonship is more a matter of likeness of faith than a similarity of bloodlines or relgious rites. The gospel method of justification is not confined or limited to those who follow ceremonial observances. He is the father of all those who follow in the steps ( is a military term meaning "to walk in file" as in Gal. 5:25; Phil. 3:16) of faith in God's Word.
There is no reason for someone to believe Jesus Christ and then be circumcised. Baptism is now the sign of our covenant of faith.
II. Abraham's Faith Was Apart From Law
or A PROMISE ATTAINED BY FAITH NOT LAW, 13-15.
Verse 13 restates the necessary conclusion that righteousness is by faith in God and His promises."For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law but through the righteousness of faith."
For marks the introduction of a new argument. As Abraham was not justified for his circumcision so neither was he justified on account of his obedience to the Law. That Abraham should be "heir of the world" was not a formal promise made to Abraham but an interpretation or summation of the promise made to him (like Gen. 12:3, 17:7; 1 Cor. 3: 21). This promise was not only to Abraham but also "to his descendants." Abraham's descendants were shown in verses 11 & 12 to be people justified by faith. The promise to Abraham and his descendants is through the righteousness of faith and not Law.
The word heir indicates that the world would be a gift of God, not something earned. Note that all things are ours if we are Christ's; heir of the life that is now and of that which is to come.
Some years ago two men were GUIDING A BOAT down a river. As the boat approached the rapids of a WATERFALL, they found themselves unable to manage it, being carried so swiftly down the current that they must both inevitably be borne down and dashed to pieces. One was saved by grasping a rope that was thrown to him. The same instant that the rope came into the hand the other man a log floated by him. The thoughtless and confused bargeman, instead of seizing the rope, grasped hold of the log. It was a fatal mistake; they were both in imminent peril; but the one was drawn to shore, because he had a connection with the people on the land, while the other, clinging to the loose, floating log, was borne irresistibly along, and never heard of afterwards.
Faith has a saving connection with Christ. Christ is on the shore, throwing us the rope of salvation, and, as we lay hold of Him with the hand of our confidence, He pulls us to the shore. Trying to save ourselves by grasping the log of our good works, Law or ritual keeping means we're still drifting along down to the gulf of despair, having no connection with Christ. [Charles Haddon Spurgeon]
Verse 14 explains that if justification was by Law they could not inherit the promised inheritance. "For if those (out) of the Law are heirs, the faith has been made void and the promise has been nullified."
The question was, how does one enter into "the promise" of Abraham so that he too becomes an heir of heaven? If [first class condition - assumed true for arguments sake- or assume true for the sake of argument] it is the strenuous efforts to obey "the Law" that saves, then faith or reliance on God not self for salvation, loss its value. Also on that basis no one could be saved, for the Law demands perfection, which no sinner is able to uphold. Therefore "the promise" would also be rendered worthless, for under the circumstance of salvation by Law-keeping since no one could fulfill the Law there would be no way qualify to receive the promise of salvation by works. If the promise to Abraham depended on the principle of works, faith then is "void" as the way of acceptance. And if the promise's fulfillment depends on Law-keeping, since people cannot keep the Law, the promise can never be fulfilled.
In verse 15 we learn that law breakers must be punished. "For the Law brings about wrath but where there is no law, neither is there violation."
Paul had tried very hard to be saved by the Law. He had failed miserably (Acts 22:3, 4; Gal. 1:13; Phil. 3:4-7). Having been "snatched as a brand from the fire," he now understood that "the Law produces wrath." The Law inevitably imposes penalties for failure to keep it. Because there is a Law and people break it, wrath comes. The Law condemns the sinner, pronouncing a curse on all who do not comply perfectly with its inflexible demands (Deut. 28: 8f).
When God came to Abraham with His covenant promise, the written Law had not yet been given. Therefore conscious transgression of the written Law was not possible. "Were there is no law there may indeed be sin but not transgression." [Everett Harrison. Expositor's Bible Com. Vol. 10. Zondervan. Grand Rapids.1976. p 51] There is no responsibility for the violation of non-existent law. How anyone can expect to be justified by a Law they have broken again and again is beyond me. So with no Law in existence, it could not have been law abiding that justified Abraham either.
IN CONCLUSION
Quite plainly it was faith not circumcision or Law-keeping that God required of Abraham. In these short paragraphs Paul has shattered all legalistic Jewish thought. The Jew always believed that just because he was religious he would automatically enjoy the privileges of God's blessings and immunity from His punishment. Paul has laid down the great principle that the way to God is not through family or racial membership nor through any external ordinance even if it permanently mark a person's body nor through keeping a certain set of regulations. The way to God is the way of faith. It a faith which takes God at His Word and makes everything dependent, not on man's achievement, but solely upon God's grace. [William Barclay. The Letter to the Romans. Westminister Press. Philadelphia.1975. p 66-67]
