Righteousness credited before circumcision; the sign and seal; the father of all who believe (Romans 4:9–12)

Says "Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness" (4:9, BSB). "In what context was it credited? Was it after his circumcision, or before? It was not after, but before" (4:10, BSB).

Implies The order of Genesis settles the question. The crediting of Gen 15:6 comes before Ishmael's birth, when Abraham was eighty-six (Gen 16:16), and the circumcision of Gen 17 comes when he was ninety-nine (17:1, 24) (note.language.Rom.4.11.gen-17-11-sign; note.historical.Rom.4.1-Rom.4.25.circumcision-seal).

Says "And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised" (4:11, BSB). σημεῖον (lex.G4592) matches Gen 17:11 in Swete's LXX; σφραγίς (lex.G4973), "seal," is Paul's word (note.language.Rom.4.11.gen-17-11-sign; xref.Rom.4.11.Gen.17.10-Gen.17.11.heb; lex.G4061; lex.G203).

Uncertain The genitive σημεῖον … περιτομῆς. This commentary leans to "the sign, namely circumcision": Abbott-Smith lists Rom 4:11 as an epexegetic genitive, and Gen 17:11 calls circumcision the sign. The alternative is "the sign belonging to circumcision" (note.language.Rom.4.11-Rom.4.12.semeion-sphragis).

Implies The sign and seal confirmed a righteousness already credited by faith; they did not cause it (4:10–11). Later Jewish teaching made circumcision the completion of Abraham's righteousness (m. Ned. 3:11; note.historical.Rom.4.1-Rom.4.25.circumcision-seal), and Paul's order of events tells against that.

Uncertain The use of 4:11 in debates on baptism. Paedobaptist readings take baptism, like circumcision, as a sign and seal of the covenant of grace given also to believers' children, comparing Col 2:11–12 (Westminster Confession 28; src.wcf-1646). Credobaptist readings note that Abraham's seal followed his faith and that Col 2:11–12 ties baptism to faith, so baptism follows profession of faith (Second London Baptist Confession 29; src.2lbc-1677). The team takes no lean.

Says "So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them" (4:11, BSB). "And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised" (4:12, BSB). NA28, RP, and TR add καί before αὐτοῖς (var.Rom.4.11.kai).

Uncertain Whether 4:12 describes one group or two. This commentary leans to one group, circumcised Jews who also walk in Abraham's faith, taking the second τοῖς as loose style. The alternative is two groups, the circumcised and those who follow his faith (note.language.Rom.4.11-Rom.4.12.semeion-sphragis). The order of the last words varies without change of sense (var.Rom.4.12.pisteos-order).

Implies Abraham is father of believing Gentiles and believing Jews alike, by faith and not by circumcision. This is the one God who justifies circumcised and uncircumcised by faith (3:29–30; note.language.Rom.3.30.shema).