Rom 4:11-16 | RWP | e4.org | The sign of circumcision ( σημειον περιτομης ). It is the genitive of apposition, circumcision being the sign. A seal of the righteousness of the faith ( σφραγιδα της δικαιοσυνης της πιστεως ). Σφραγις is old word for the seal placed on books ( ), for a signet-ring ( ), the stamp made by the seal ( ), that by which anything is confirmed ( ) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" ( της εν τη ακροβυστια ), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. That he might be ( εις το εινα αυτον ). This idiom may be God's purpose (contemplated result) as in εις το λογισθηνα below, or even actual result (so that he was) as in . Though they be in uncircumcision ( δι' ακροβυστιας ). Simply, "of those who believe while in the condition of uncircumcision."

‏ Romans 4:11-16

The sign of circumcision ( σημειον περιτομης ). It is the genitive of apposition, circumcision being the sign.

A seal of the righteousness of the faith ( σφραγιδα της δικαιοσυνης της πιστεως ). Σφραγις is old word for the seal placed on books (Re 5:1), for a signet-ring (Re 7:2), the stamp made by the seal (2Ti 2:19), that by which anything is confirmed (1Co 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" ( της εν τη ακροβυστια ), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.

That he might be ( εις το εινα αυτον ). This idiom may be God's purpose (contemplated result) as in εις το λογισθηνα below, or even actual result (so that he was) as in 1:20.

Though they be in uncircumcision ( δι' ακροβυστιας ). Simply, "of those who believe while in the condition of uncircumcision."

The father of circumcision ( πατερα περιτομης ). The accusative with εις το εινα to be repeated from verse 11. Lightfoot takes it to mean, not "a father of a circumcised progeny," but "a father belonging to circumcision," a less natural interpretation.

But who also walk ( αλλα κα τοις στοιχουσιν ). The use of τοις here is hard to explain, for ου μονον and αλλα κα both come after the preceding τοις. All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second τοις. Lightfoot regards it less seriously and would repeat the second τοις in the English: "To those who are, I do not say of circumcision only, but also to those who walk."

In the steps ( τοις ιχνεσιν ). Locative case. See on 2Co 12:18. Στοιχεω is military term, to walk in file as in Ga 5:25; Php 3:16.

That he should be the heir of the world ( το κληρονομον αυτον εινα κοσμου ). The articular infinitive ( το εινα ) with the accusative of general reference in loose apposition with η επαγγελια (the promise). But where is that promise? Not just Ge 12:7, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (13-17) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).

Be heirs ( κληρονομο ). No predicate in the Greek ( εισιν ). See on Ga 4:1. If legalists are heirs of the Messianic promise to Abraham (condition of first class, assumed as true for argument's sake), the faith is emptied of all meaning ( κεκενωτα, perfect passive indicative of κενοω ) and the promise to Abraham is made permanently idle ( κατηργητα ).

Worketh wrath ( οργην κατεργαζετα ). Because of disobedience to it.

Neither is there transgression ( ουδε παραβασις ). There is no responsibility for the violation of a non-existent law.

Of faith ( εκ πιστεως ). As the source.

According to grace ( κατα χαριν ). As the pattern.

To the end that ( εις το εινα ). Purpose again as in 11.

Sure ( βεβαιαν ). Stable, fast, firm. Old adjective from βαινω, to walk.

Not to that only which is of the law ( ου τω εκ του νομου μονον ). Another instance where μονον (see verse 12) seems in the wrong place. Normally the order would be, ου μονον τω εκ του νομου, αλλα κα κτλ.