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. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 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: 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. (Romans 4:9-13 KJV)
Abraham Justified Before Circumcision
Paul observes when and why Abraham was justified. It was before he was circumcised and before the giving of the law, and there was reason for both.
His faith was counted to him for righteousness while he was in uncircumcision (Ro 4:10). It was imputed (Ge 15:6), and he was not circumcised until Genesis 17, many years later. Thus, Abraham was pardoned and accepted in uncircumcision, which should silence the fears of uncircumcised Gentiles and humble the pride of Jews who gloried in circumcision.
One reason was that circumcision might be a seal of the righteousness of faith (Ro 4:11). The covenant must first be settled before the seal is annexed. After Abraham’s justification by faith had stood for years as a grant by promise, God appointed a sealing ordinance, and Abraham received it. Though it was a bloody ordinance, he submitted, receiving it as a sign and seal.
Sacraments in general are signs and seals—signs to instruct, seals to confirm. They signify grace and ratify promises. God in them seals to us to be our God, and we seal to Him to be His people. Circumcision in particular was the initiating sacrament of the Old Testament. It was a sign of original corruption cut off by spiritual circumcision, a commemorating sign of God’s covenant with Abraham, a distinguishing sign between Jew and Gentile, a sign of admission into the visible church, and a sign prefiguring baptism, which under the gospel comes in its place. It was also a seal of justification by faith, the covenant of grace (Ro 10:6; De 30:12).
Another reason was that Abraham might be the father of all that believe. Though some were justified before him, in Abraham began a clearer dispensation of the covenant of grace. He is called the father of believers because he was eminent in faith and justification, as Jabal was father of shepherds and Jubal of musicians (Ge 4:20-21).
He is the father of believing Gentiles. Zacchaeus, though a publican, if he believed, was reckoned a son of Abraham (Lu 19:9). Since Abraham was uncircumcised when justified, uncircumcision can never be a bar (Col 3:11; Ga 5:6). He is also the father of believing Jews, not merely as circumcised, but as walking in the steps of Abraham’s faith. Genuine children of Abraham are not those who bear his name, but those who follow his faith.