Romans 4 11

Romans 4:11 kjv

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:

Romans 4:11 nkjv

And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also,

Romans 4:11 niv

And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them.

Romans 4:11 esv

He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,

Romans 4:11 nlt

Circumcision was a sign that Abraham already had faith and that God had already accepted him and declared him to be righteous ? even before he was circumcised. So Abraham is the spiritual father of those who have faith but have not been circumcised. They are counted as righteous because of their faith.

Romans 4 verses

Romans 4 11 Meaning

Romans 4:11 clarifies the purpose and nature of Abraham's circumcision. It reveals that Abraham received circumcision not as the means by which he was made righteous, but as a visible mark – a sign and a seal – attesting to the righteousness he had already obtained through faith while he was still uncircumcised. This timing is crucial, establishing him as the spiritual father not only of Jewish believers but also of Gentile believers who likewise receive righteousness through faith, independent of physical circumcision.

Romans 4 11 Context

Romans chapter 4 is a pivotal section in Paul's grand exposition of justification by faith in the book of Romans. Having established in chapters 1-3 that both Jews and Gentiles are under the power of sin and that righteousness comes apart from the Law through faith in Christ, Paul now turns to Abraham as the prime example. For Jewish readers, Abraham was the patriarch, the father of their nation, and the recipient of God's covenant, including circumcision. Paul's use of Abraham, a revered figure, serves to dismantle any belief that Jewish heritage or observance of the Law, particularly circumcision, could be the basis for righteousness before God. Verse 11 specifically addresses the function of circumcision in Abraham's life, demonstrating its secondary and confirmatory role rather than its primary causative role in his justification. This refutes any contemporary belief that outward signs or lineage were prerequisites for divine acceptance, reinforcing the universality of God's saving grace through faith alone for both Jews and Gentiles.

Romans 4 11 Word Analysis

• And he received: The Greek term used for "received" (ἔλαβεν - elaben from lambanō) signifies taking something offered or given. This implies that circumcision was not something Abraham devised or earned, but something given to him by God, indicating it was an act of divine appointment, not human initiative to gain merit.
• the sign: The Greek word is σημεῖον (sēmeion), meaning a mark, token, or indication. In biblical usage, a sign points to something beyond itself. It is a visible representation or reminder of an invisible reality or agreement. Here, it signifies that circumcision was not the righteousness itself but pointed to it, like a landmark pointing to a city.
• of circumcision: Refers to the physical cutting established in Gen 17 as a covenant mark. For Paul, this was critical for Jewish identity but distinct from salvation.
• a seal: The Greek word is σφραγίς (sphragis). A seal authenticated, confirmed, or guaranteed something. It validated a document or ownership. This term indicates that circumcision served to authenticate and confirm the righteousness Abraham already possessed. It was not the source of that righteousness, but its divine stamp of approval.
• of the righteousness: The Greek is δικαιοσύνης (dikaiosynēs), meaning right standing, rectitude, or justified status before God. This righteousness is not attained by human effort but is a divine imputation, credited by God.
• of the faith: The Greek is πίστεως (pisteōs). This specifies the kind of righteousness—a righteousness that comes through belief or trust in God, not by works. It emphasizes the active trust Abraham placed in God's promises.
• which he had while uncircumcised: This is a crucial temporal marker. Abraham was justified (Gen 15:6) years before he was commanded to be circumcised (Gen 17). This sequence decisively proves that faith, not circumcision, was the basis of his righteousness. "Uncircumcised" (ἀκροβυστία - akrobystia) often referred to Gentiles, highlighting his status before God's specific covenant mark on his lineage.
• that he might be: (εἰς τὸ εἶναι) Expresses the purpose or result.
• the father: Referring to Abraham's role as the progenitor. This extends beyond biological fatherhood to a spiritual one, becoming the archetype for all who believe.
• of all those who believe, though uncircumcised: This establishes Abraham's spiritual paternity over Gentiles. Their "uncircumcised" state is paralleled with Abraham's before his physical circumcision, demonstrating that faith is the singular requirement for all.
• that righteousness might be imputed to them also: The Greek word for "imputed" is λογίζομαι (logizomai), meaning to reckon, credit, or count to someone's account. This reinforces the central theme of forensic justification—God crediting righteousness to those who believe, just as He did for Abraham, irrespective of ritual observance.

Words-group Analysis

• "And he received the sign of circumcision, a seal of the righteousness": This phrase elucidates the dual nature of circumcision for Abraham: a "sign" (a visible mark or indicator) and a "seal" (a confirmation or authentication) of a righteousness that already existed. It was not the source, but the visible declaration of an accomplished spiritual reality.
• "of the faith which he had while uncircumcised": This is the core chronological argument. Abraham's justification by faith predates his circumcision. This effectively disarms any argument that circumcision is a prerequisite for God's righteousness, emphasizing faith as primary and universally applicable.
• "that he might be the father of all those who believe, though uncircumcised": This purpose clause reveals the profound theological implication: Abraham's experience sets the pattern for all believers, Jew or Gentile. He becomes the spiritual ancestor for everyone who exercises faith, regardless of their ethnic or ritual status. This directly combats Jewish exclusivism regarding salvation.
• "that righteousness might be imputed to them also": This reiterates that the same method of acquiring righteousness (imputation through faith) applies to both uncircumcised believers (Gentiles) and, by implication, to circumcised believers (Jews) who likewise trust in God rather than their works or lineage.

Romans 4 11 Bonus Section

• Typological Significance: Circumcision in the Old Testament, though a physical rite, prefigured a deeper, spiritual reality. Paul links it to the "circumcision of the heart" (Rom 2:28-29; Deut 10:16; Jer 4:4), which is true inner spiritual renewal, not merely an external mark. This spiritual circumcision is what truly defines a child of God, rather than the physical rite.
• Distinction between Sign and Means: This verse sharply distinguishes between a sign or seal and the means of grace. While physical circumcision was a divinely ordained sign of the covenant, it was not the instrument through which one gained righteousness. This principle has broader implications for understanding Christian sacraments like baptism and the Lord's Supper, which are signs and seals of grace, but not the mechanisms by which faith is produced or righteousness is inherently conveyed without an accompanying living faith.
• Unity of Believers: By making Abraham the "father of all who believe, though uncircumcised," Paul lays foundational groundwork for the radical unity between Jew and Gentile in Christ, dismantling social and religious barriers prevalent in the early church. This unified body, the church, shares a common spiritual ancestry through faith, not a shared ethnic heritage or adherence to a specific set of physical rituals.

Romans 4 11 Commentary

Romans 4:11 serves as a cornerstone in Paul's argument for justification by faith alone, apart from works of the Law. By carefully dissecting Abraham's story, Paul strategically demonstrates that circumcision was neither the cause nor the prerequisite for Abraham's righteousness. Instead, it was a post-justification ritual—a divine "sign" pointing to the spiritual reality of righteousness already imputed to him through his faith, and a divine "seal" authenticating that imputed righteousness. The timing is paramount: Abraham was "uncircumcised" (like Gentiles) when his faith was credited as righteousness. This temporal sequence underscores that faith is the singular pathway to a right standing with God for all people, dissolving the theological barrier between circumcised (Jews) and uncircumcised (Gentiles). Thus, Abraham becomes the spiritual "father" to all who believe, whether they are physically circumcised or not, uniting diverse peoples under the common banner of faith and the universal promise of imputed righteousness. It highlights that true belonging to Abraham's family is defined not by physical descent or religious rites, but by shared faith.