Romans 4:11Meaning & Commentary from the Church Fathers

Have you noticed how he proved that the Jews were rather in the position of uninvited guests, των παρασίτων, than those who remained in uncircumcision and were afterward admitted to fellowship with the Jews? For if Abraham was justified and crowned while uncircumcised, and only afterward received circumcision, and if the Jews entered later, then Abraham is first of all the father of the uncircumcised, who are kin to him through faith. Only afterward is he father of the circumcised. He is a twofold forefather.

He resolves the objection that naturally arises. Someone might object: if Abraham was justified before circumcision, why was he circumcised? The Apostle answers: he "received the sign of circumcision" as a seal, sealing the fact that he was justified by the faith which he had shown earlier, while uncircumcised.

Therefore two things are presented with regard to Abraham: uncircumcision and circumcision. Through uncircumcision he is shown to be father of the uncircumcised. But of which uncircumcised? Of those who believe as he did, so that righteousness might be counted to them also, that is, so that they too might be justified.

and that those appointed as heirs of the good things given by God are those who desire to walk in the steps of the faith of the forefather Abraham, which he had in uncircumcision. They are not those accustomed to think highly of the Mosaic shadow and to boast in Abraham as their father according to the flesh, though he was called “the father of many nations” (Rom 4:17-18).

Although Israel is one nation, he can extend to an immeasurable multitude, since he became father of believers. They were gathered from every city and country, as it were, and became “fellow heirs” in Christ (Eph 3:6), called to a spiritual brotherhood.

Yet he did not despise it or consider it uselessly given. He set it as a crown completing the victory. The crown is not the victory, but confirms the victory. He established circumcision as a sign in order to condemn the justification that was in uncircumcision. That is, it was the justification he received in uncircumcision, so that he might be the father of all who believe in uncircumcision. Thus, as to him, so also to them, faith would be reckoned as righteousness. He would be called the father of circumcision for those who follow the paths of Abraham's faith in uncircumcision.

Abraham received circumcision as a sign of the righteousness of faith. Having believed that he would have a son, he received the sign of what he had believed, so that it might be clear that he was justified by faith.

Circumcision has no other dignity. It is only a sign (cf. Gen 17:11). The sons of Abraham also received this sign, so that they might know they were sons of the one who, believing God, received this sign. They were to imitate their father’s faith and believe in Christ, Who was promised to Abraham, and as a type of Whom Isaac was born.

For it is not in Isaac that all nations are blessed, but in Christ. “For there is no other name under heaven given among men by which we must be saved,” as the Apostle Peter says (Acts 4:12).

The Apostle says that circumcision is not righteousness, but a testimony of righteousness, a seal and sign of the faith that Abraham showed before circumcision. See also Rom. 4:12.

Circumcision was given for the following three reasons: as a sign of faith, as a mark of Abraham's lineage, and also as a symbol and hint of a pure and chaste way of life. Thus it was not given as something that leads to righteousness, but served as a seal and sign of Abraham's righteousness, which is from faith.

Verses 9-11. Lest anyone apply the saying cited from David only to those under the law or to the circumcised, the Apostle asks whom David had in view when he called a man blessed. Did he mean only the circumcised, or the uncircumcised also?

By the example of the same Abraham, who received righteousness long before circumcision, he proves that blessedness belongs to the uncircumcised. Then, anticipating the question why Abraham received circumcision if he had already been justified, the Apostle says that circumcision was a sign, the seal of righteousness received through faith. Indeed, at its institution it is called the sign of the covenant (Gen 17:11).

Fourth section. Justifying faith is not the destruction of the law. On the contrary, it was and always is the constant and universal means of justification. This is proved by the example of Abraham and the testimony of David, and by the greatness of the fruits of our justification and of God’s love, which do not correspond to our sinfulness (Rom 4-5:11).

Rom 4:1-25. “What does the Scripture say” about Abraham? “Abraham believed God, and it was reckoned to him as righteousness” (Rom 4:3). “So David also calls the man blessed to whom God reckons righteousness apart from works” (Rom 4:6).

Likewise, not by works but by the mercy of God, those are blessed who, according to David, receive forgiveness of sins from God. Their sins, as though covered by the mercy of God, are not reckoned to them as guilt (Ps 31:1-2).

The words of David’s prophetic psalm apply more to the people of the New Testament, whose sins are covered by the sufferings of Christ the Savior. Yet the Hebrews could think that they referred only to the people of the Old Testament. Thus they might take them as confirmation of their opinion about justification by works. Therefore the Apostle again returns to the example of Abraham.

Circumcision is an outward sign showing that the one who bears it stands under God's favor. It is not at all the means by which this favor is acquired. That by which such favor was acquired took place in the heart before circumcision. Circumcision came afterward only to serve as its sign.

"Circumcision is not righteousness, but testimony to righteousness, the seal and sign of the faith which Abraham showed before circumcision" (Blessed Theodoret). Thus the Apostle interprets the course of events in the life of righteous Abraham: first he believed and was justified for faith, and afterward he received the command to be circumcised.

You say that Abraham was circumcised. Yet he pleased God before he was circumcised, when he still did not keep the Sabbath. He received circumcision, which became the seal of righteousness, not an advantage in salvation in those times.