Romans chapter 4 verses 9 through 12. Abraham was justified before circumcision, Romans 4:9. Does this blessedness then come upon the circumcision only, or also upon the uncircumcision? For we say that faith was reckoned to Abraham for righteousness. Romans 4:10. How was it then reckoned when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
Although in the immediately preceding verses, Paul has been talking about works in general, he quickly returns to his main focus, circumcision, the law, and the equality of Jews and Gentiles. He keeps close to this theme so that his readers will not lose his thread of reasoning as he continues to develop his great argument. Does this blessedness then come upon the circumcision only, or also upon the uncircumcision? Circumcision was the flagship issue for the Jews.
As we have seen, the Jewish Christians from Judea had told the Gentile Christians in Antioch," Unless you are circumcised after the custom of Moses, you cannot be saved." Acts chapter 15:1. So Paul goes all the way back to the original covenant of circumcision made with Abraham. Paul points out that Abraham's faith was reckoned to him as righteousness before he was circumcised. So circumcision played no role in his being considered righteous.
Accordingly, the Gentiles do not need circumcision to be declared righteous. Theodoret writes," Paul proves that faith is older, not merely than the law, but older than circumcision itself.
For before circumcision had even been instituted, the patriarch received the testimony of his righteousness, the righteousness which is of faith." Romans chapter 4:11," And he received the sign of circumcision, a seal of the righteousness of the faith that he had while still uncircumcised, so that he might be the father of all those who believe, though they are not circumcised, that righteousness might be imputed even to them." He received the sign of circumcision, a seal of the righteousness of the faith that he
had while still uncircumcised.
Theodoret comments, Paul says that circumcision itself is not righteousness; rather, it is a testimony of righteousness. It is a seal and sign of the faith that Abraham had exhibited before he was circumcised. Irenaeus writes," When God saw the steadfast and unquestioning nature of Abraham's spirit, he bore witness to him by the Holy Spirit." The Scripture says," And Abraham believed, and it was counted to him for righteousness." Abraham was uncircumcised when this witness was given.
God gave Abraham circumcision so that the excellence of his faith would be made known by a sign. It was a seal of the righteousness of the faith he already possessed in uncircumcision. Origen explains the difference between the word sign and seal. He says," A sign is a visible indication of something not seen." In contrast, a seal is used when something is enclosed for a time and hidden from sight. In the Roman world, a seal was typically made of lead and bore an impression made by a signet ring.
People used seals on boxes containing valuables and on letters. Origen continues, a seal serves as a protective barrier on something, to be kept for a certain time. No one else is permitted to break the seal except the person who has been authorized. As the apostle explains," The seal of circumcision sealed up the righteousness of faith that Abraham possessed. It also placed a seal on his status as the father of many nations." So circumcision was an outward sign of his faith.
Chrysostom adds," Abraham was justified and crowned while in uncircumcision." The Jews actually came along afterwards. Accordingly, Abraham was originally the father of the uncircumcised, those who are connected to him through faith. Later, he also became the father of those of the circumcision, for he is the ancestor of two lines of people. Does circumcision have any value if there is no faith? Chrysostom answers, circumcision is only a sign when the reality to which it points actually exists. That is faith.
If you do not have faith, the symbol of circumcision no longer has the power of a sign. For in that case, what is it the sign of? What is it sealing if there is nothing to be sealed? It is like displaying a pouch with a seal on it when there is nothing inside the pouch. Accordingly, circumcision is valueless if there is no faith within.
As Origen comments," Therefore, those who are descendants of Abraham according to the flesh are not called children of Abraham if they do not have his faith." Chrysostom explains that the same principle applies to the uncircumcised. The uncircumcised do not have Abraham as their father just because they are uncircumcised. No, they too must have Abraham's faith if they want to be his seed.
Romans 4:12," And the Father of the circumcised as to those who are not only circumcised, but who also walk in the steps of the faith of our father Abraham, which he had while still uncircumcised, who also walk in the steps of the faith of our Father Abraham." Jesus had told the Jews," If you were Abraham's children, you would do the works of Abraham." John chapter 8:39. Paul reinforces Jesus' words by saying that Abraham is the Father of those who walk in the steps of the faith of our Father Abraham.
Paul does not merely say possess the faith of Abraham. As Paul had told the Corinthians, circumcision is nothing, and uncircumcision is nothing, rather keeping the commandments of God. 1 Corinthians 7:19. So those who are saved must walk in the steps of Abraham's faith after their initial justification. Abraham's faith was not the faith of easy believerism.
As we read in Hebrews, his faith caused him to leave his home and relatives to spend his life living in tents in a strange land, and to be willing to slay his beloved son, Hebrews chapter 11 verses 8 through 19. Romans chapter 4 verses 13 through 22.
The promise came through faith, Romans 4:13." For the promise to Abraham in his seed that he would be the heir of the world was not through the law, but through the righteousness of faith." Romans chapter 4:14," For if those who are of the law are heirs, faith is made void, and the promise is made of no effect." The promise was not through the law, but through the righteousness of faith. As part of his great argument, Paul works diligently to help the Jews see the reality of things.
God's promise to Abraham has not failed because God has included the uncircumcised Gentiles in this promise. In fact, the case is just the opposite. If the blessings had been limited to Abraham's fleshly descendants, then God's promise would have failed. For God had promised Abraham, all the families of the earth will be blessed through you. Genesis chapter 12:3.
Origen explains that the promise that Abraham would be heir of the world means that Abraham would receive the entire earth as an inheritance through his descendants. In contrast, if the promise had been bound up with the Mosaic Law, it would mean that God's original promise had been modified. For when God made the promise to Abraham, nothing was said about the Mosaic Law. In fact, the promise was made many centuries before the law even existed.
If those who are of the law are heirs, the promise is made of no effect. Theodoret writes," If only those who live according to the law obtain the promised blessings, Abraham believed God in vain. The promises God made to him were not true, but false. Why is that? As Origen points out, Abraham himself did not live by the law. So if the promise comes through the law, then Abraham himself was disqualified from the promise. In other words, the whole promise would become null and void.
So when God brought salvation to the Gentiles, He was not violating His promise to Abraham. Rather, He was bringing it to fruition. Romans chapter 4:15," For the law works wrath, because where there is no law, there is no transgression, the law works wrath." Paul says that instead of bringing salvation, the law normally brought wrath to people. Theodoret writes," For it is the character of the law to punish its transgressors.
By wrath," Paul means" punishment." The law inflicted various punishments, such as fines, flogging, and stoning to death. Where there is no law, there is no transgression. As Paul had said in chapter 3, in many ways, the law gave the Jews an advantage over the Gentiles. On the other hand, Paul now shows that the Gentiles in turn had a certain advantage over the Jews. That is because the Gentiles were not under the obligations and curse of the law.
As Paul says," Where there is no law, there is no transgression." People commit a transgression when they violate a specific law or commandment. So a transgression is normally more serious than other sins. However, since the Gentiles were not under the law, they could not transgress it. But the Jews could transgress the law and did. This put them at a disadvantage in relation to the Gentiles. In short, Paul is arguing that the Jews should rejoice that the law is at an end.
They should be glad they stand on equal footing with the Gentiles, rather than resenting it. Romans 4:16," Therefore it is of faith that it might be by grace, to the end that the promise might be sure to all the seed." Not only to the One who is of the law, but also to the One who is of the faith of Abraham, who is the Father of us all, that the promise might be sure to all the seed. From the beginning, God had intended to make the blessings of Abraham available to all mankind.
Not only that, but he also intended to make them available as a gift. Paul argues that if the only recipients of the Abrahamic blessings were those who punctiliously fulfilled all the requirements of the law, then the blessings would not be a gift. Nor would all the families of the earth be blessed, but only the Jews. As a result, the promise would not be fulfilled in all the seed, for Paul has already shown that Abraham's seed includes all those who have the faith of Abraham.
As Paul says," He is the Father of us all," that is, of all Christians, whether they be Jews or Gentiles. Theodoret writes," Paul silences the arrogance of the Jews by applying the term" seed of Abraham" to those who imitate the faith of Abraham, regardless of how distant they may be from him regarding blood kinship. While the law punishes transgressors, grace provides forgiveness of sins. Grace thereby confirms the promise made by God by bringing that blessing on all nations.
Paul has called Abraham the father of both the Gentiles and the Jews, Romans 4:17." As it is written, I have made you a father of many nations. This is in the presence of him whom he believed, even God. He gives life to the dead and calls those things that are not as though they are. I have made you a father of many nations." Paul reiterates the fact that Abraham was made the father of many nations, not just the nation of Israel. He gives life to the dead.
Origen comments that when Paul says God gives life to the dead, he is referring to all believers who were dead in their trespasses and have been given a new life in Christ. Colossians 2:13. As Jesus said," Let the dead bury their dead," referring to those who were dead in sin, Matthew chapter 8:22, and calls those things that are not as though they are. What are those things that are not? They are the Gentiles who were outside of the Law Covenant and were not fleshly descendants of Abraham.
Concerning the Gentiles, the Scriptures say," In the past, you were not a people, but now are the people of God." 1 Peter 2:10. Origen writes," Paul demonstrates that the Gentiles are those who are not, and the Jews are those who are." Although God could have ignored the Gentiles and left them in their trespasses, he treated them as things that are. He brought the believing Gentiles into the new covenant and made them children of Abraham.
Romans chapter 4:18," Who against hope believed in hope that he might become the father of many nations? This was according to that which was spoken, so your seed will be." Who against hope believed in hope? Here Paul purposefully contrasts two opposite concepts: against hope and in hope. Against hope refers to the natural hope of having children. For many years, Abram and Sarai sought to have children, but she had proven to be barren.
Now they were both past the age of childbearing, and so no natural hope was left. Theodoret comments," Abram saw that his wife was barren, and that the infirmity of old age lay upon them both." According to human calculation, there was not the slightest hope of bearing a child. For Abram was unable to find even one instance from prior history to give him encouragement. Nevertheless, once God made the promise to him that through his seed, he would become the father of many nations, Abraham believed in hope.
As Origen comments, this took singular faith on Abraham's part. Theodoret adds," Yet he welcomed the divine promise with confidence. For against hope means hope from nature. In hope means confidence in the divine promise." Chrysostom sums up this passage by saying," How was it that he believed in hope against hope? It was against man's hope. Yet he believed in the hope that is of God." Although these things are contrary to one another, faith blends them together. Romans chapter 4 verses 19 through 22.
And not being weak in faith, he did not consider his own body, which was nearly dead, for he was about 100 years old. Nor did he consider the deadness of Sarah's womb. He did not doubt the promise of God through unbelief. Rather, he was strong in faith, giving glory to God, and he was fully persuaded that God was able also to perform what he had promised, and therefore it was counted to him for righteousness. And not being weak in faith, he did not doubt the promise of God.
Paul continues talking about Abraham's remarkable faith. First, Paul brings up Abraham's age, saying he was about a hundred years old. He next mentions the deadness of Sarah's womb. She had been barren her whole life, and now she was well past the age of childbearing. Despite these facts, Abraham was strong in faith, for he knew that God could perform miracles. Chrysostom writes," Paul does not use the mere word believed. Rather, he says that Abraham was fully persuaded. For that is what faith is all about.
It is stronger than the demonstrations that come through mere reasoning. Faith persuades a person more fully than logic does. That is because a person who is persuaded by arguments may later have his convictions altered by better arguments. But a different argument cannot later shake faith. It is that kind of unshakable faith that God counts as righteousness. God does not count as righteousness, momentary belief that quickly fades away. Romans chapter 4 verses 23-25. The same gift is available to all, Romans 4:23.
Now it was not written for his sake alone that it was ascribed to him. Romans 4:24. Rather, for us also, to whom it will be ascribed if we believe on Him who raised up Jesus our Lord from the dead. For us also, the words in Genesis about Abraham were not written solely for the sake of testifying about his great faith. Rather, they were also written to stimulate us to follow His example of faith. That is because our faith too will be counted as righteousness if we believe that God raised Jesus from the dead.
Ambrosiaster writes," Believing that Christ is the Son of God, we are adopted as God's children." Being acknowledged as the children of God is the greatest gift God could give to believers. Unbelievers are disinherited. In keeping with the infinite divine generosity, the gift which God has given to those who love God is not measured by what such humans deserve to receive, but by what is befitting for the divine majesty to grant.
At the same time, Origen reminds us that a faith like that of Abraham is not a shallow faith that produces no fruit. He writes," Therefore, even for those who believe in Christ, if they do not put off the old man with its unrighteous deeds, faith cannot be accounted for righteousness." Origen goes on to quote from Ephesians where Paul describes those who walk in darkness.
Paul then says," But you did not learn Christ that way if indeed you heard Him and were taught in Him, even as truth is in Jesus, that you put away as concerning your former way of life the old man that grows corrupt after the lust of deceit and that you be renewed in the spirit of your mind and put on the new man who in the likeness of God has been created in righteousness and holiness of truth. Ephesians chapter 4 verses 20 through 24.
Cyprian writes," How can a man say that he believes in Christ if he does not do what Christ commanded him to do? From where will he obtain the reward of faith if he will not keep the faith of the commandments? He will make no advancement in his walk toward salvation, for he does not keep the truth of the way of salvation." Romans chapter 4:25," Who was delivered for our offenses and was raised again for our justification." Chrysostom writes," After mentioning Christ's death, Paul speaks also of His resurrection.
The purpose of Christ dying was not that He might hold us liable to punishment and bring condemnation on us. Rather, it was so He might do good to us. He died and rose again so that He might make us righteous. Origen adds," If I believe that He rose up for our justification, how can I enjoy unrighteousness?"