Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPaul Kretzmann Commentary - Romans 4:9 - 4:12
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Justification does not presuppose the fulfillment of the Law:
v. 9. Cometh this blessedness, then, upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.
v. 10. How was it then reckoned, when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
v. 11. 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;
v. 12. and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised.
St. Paul had proved that Abraham had not been justified on account of his keeping the Law, by reason of his merits in general; he now shows that circumcision is neither the basis nor the condition of his acceptance. That the joyful exclamation of David at the blessedness of the people whom he describes could be applied to the circumcised needed no proof: but the difficulty was whether it could be applied also to people that had not received the sacrament of circumcision. And so the apostle again takes up the case of Abraham. This blessedness now, does it come upon the circumcision or upon the uncircumcision? Does the psalmist's declaration of blessedness concern the circumcised people only? Is circumcision necessary to justification? For we say that faith was imputed to Abraham for righteousness. This declarative. sentence serves as an illustration for the question, it states a concrete fact, on the basis of which alone the general question may be answered. How, then, was it imputed? In what condition was Abraham when he received the declaration of God concerning his justification? History gives the answer: Not when he was circumcised, but when he was uncircumcised, before the Lord had given him the rite of the Old Testament initiation. The justification of Abraham took place some fourteen years before his circumcision; therefore it was not the specific Jewish rite upon which he depended for acceptance with God. What was the relation, then, between God's declaration and between the institution of the sacrament? What was the true nature, design, and object of circumcision? Abraham received the sign of circumcision, the sign which consisted in the circumcision, as a seal of the righteousness of faith which he had had in his uncircumcised state. The Jews took a great delight in boasting of circumcision, not only as a mark to distinguish them from the heathen, but as a form of merit, teaching that every circumcised person by that token became a partaker of the blessings of the Kingdom. Thus they believed also of Abraham that he had been acceptable to God on account of the mere external work of carrying out the command of God to circumcise all the males of his household. But Paul here emphasizes that Abraham received the rite as a gift, not as a merit; and furthermore, that Abraham was circumcised only after he had been justified by the express sentence of God. And the purpose of God in ordering matters in this way was a twofold one. Abraham was to be the spiritual father, first, of those who, like himself, received justification while in the state of uncircumcision, in order that to them also righteousness might be imputed. And, in the second place, Abraham was to be the spiritual father of those that, having received the rite of circumcision, proved themselves true children of Abraham by walking in the footsteps of the faith that he had long before God instituted the sacrament and entrusted it to him. "It was God's intention that Abraham should be the representative and typical believer, in whom all believers without distinction should recognize their spiritual father. " Note: The righteousness of the Christians is the righteousness of faith, that is, the righteousness which they receive by faith and apply to themselves. Mark also: All believers are spiritual children of Abraham, they have their father's manner, they possess the same justifying faith. "Thus all those that, according to the model of Abraham, believe, are the seed of Abraham and partakers of the blessing, whether they be Gentiles or Jews, circumcised or uncircumcised."