AND HE RECEIVED THE SIGN OF
CIRCUMCISION: kai semeion elaben (3SAAI) peritomes: (Genesis
17:10;
Exodus 12:13;
31:13,17;
Ezekiel 20:12,20)
Sign (4592)
(semeion from semaino =signify, make known, declare from
sema = mark) describes an indication, a distinguishing mark, or
as here a sign. Thus semeion is a sign by which something is
designated, distinguished or known. Webster has a relevant definition
stating that a sign is something material or external that stands for or
signifies something spiritual. Semeion is something indicating
the presence or existence of something else.
Circumcision (4061)
(see study of
peritome)
(See exposition of
Scriptures on Circumcision)
Circumcision, then,
was not the instrumental cause of Abraham’s justification. It was merely
an outward sign in his flesh that he had been justified by faith.
Circumcision was the external token of the covenant between
God and the people of Israel (Ge 17:11) but in this verse its meaning is
used more specifically
to indicate the righteousness which God imputed to Abraham through
faith.
A SEAL OF THE RIGHTEOUSNESS OF THE FAITH: sphragida tes
dikaiosunes tes pisteos: (Ro
2:28,29;
Deuteronomy 30:6;
2 Corinthians 1:22;
Ephesians 1:13;
4:30;
Revelation 9:4) (13;
3:22;
9:30;
10:6;
Galatians 5:5;
Philippians 3:9;
Hebrews 11:7;
2 Peter 1:1)
Seal (4973)
(sphragis - see study on verb
sphragizo) was used to describe an engraved object used to make a mark,
the mark in turn denoting ownership, approval, or closure of something.
A seal in ancient days was often made by pressing a ring (signet) into
heated wax which was affixed to a document or letter marking it as a
valid, authentic or genuine document.
In sum a sign points to the existence of that which it
signifies. A seal authenticates, confirms, certifies, or guarantees the
genuineness of that which is signified.
Circumcision confirmed to
Abraham that he was regarded and treated by God as righteous through
faith. Circumcision did not bring righteousness, but was the visible
sign to Abraham’s descendants of the righteousness that was imputed to
him by faith. Also, circumcision was God’s seal of righteousness. Once
righteousness has been imputed to the individual, it is sealed there
forever.
Therefore, circumcision was a seal of the righteousness of the
faith which Abraham had while uncircumcised. In other words, every time
circumcision was performed God’s people were to be reminded of God’s
righteousness that Abraham had, and all other believers have, through
faith, completely apart from circumcision.
Warren Wiersbe explains that...
"As a
sign, it (circumcision) was evidence that he belonged to God and
believed His promise. As a seal, it was a reminder to him that God had
given the promise and would keep it. Circumcision did not add to
Abraham’s salvation; it merely attested to it.."
(Wiersbe,
W: Bible Exposition Commentary 1989. Victor)
(Bolding added)
It is interesting
to read in the rabbinical literature where they spoke of circumcision as the "seal of Abraham".
John Piper has an interesting thought regarding a sign/seal
explaining that...
"When your life begins to conform to the will of God, this
is a sign. It is a sign and seal that your faith is real and that you have
an unshakable righteousness, namely, the righteousness of God in Christ.
An act like circumcision, or any other act in obedience to God, does not
give you your right standing with God. Faith alone does. But the acts of
obedience are a sign and a seal that your faith is real and that Christ
is your perfect righteousness." (cf Ro 1:5 2:8 15:18,19 16:26)
(from
Why Does It Matter Which Came First: Circumcision
or Justification?)
(Bolding added)
WHICH HE HAD WHILE UNCIRCUMCISED: tes en te akrobustia
At age 86 Abe went into Hagar producing Ishmael, the product of the
flesh not of the promise--the flesh can never please God! So God
appears to Abram whose body was as good as dead and He tells him that He
is his El Shaddai and ''I will establish My covenant. I am your all
sufficient One. Quit seeking other ways. Rest in Me. Trust Me.'' Where
do you run when you need help? Run to the rock that is higher than
you and you too find your promised strength in El Shaddai. The above chart clearly shows that
Abraham was circumcised after he was justified by faith.
John
Piper notes that Paul is clearly stating
"that you do not have to be a physical Jew or even a
kosher proselyte to be a part of the covenant that God made with
Abraham. What makes you a child of Abraham and a fellow heir of the
promise is not circumcision or any other Jewish custom. It is faith in
the God who justifies the ungodly. That is what united Abraham to God.
And that is what will unite others to God and to him."
SO THAT HE MIGHT BE THE
FATHER OF ALL WHO BELIEVE
WITHOUT BEING CIRCUMCISED THAT RIGHTEOUSNESS MIGHT BE RECKONED TO THEM:
eis to einai (PAN) auton patera panton ton pisteuonton (PAPMPG) di'
akrobustias, eis to logisthenai (APN) [kai] autois [ten] dikaiosunen:
(Ro
4:12,16-18;
3:22,26;
9:6,33;
10:4,11;
Mt 8:11;
16:16;
Luke 19:9;
Jn 3:15,16,36;
6:35,40,40,47;
7:38,39;
8:33;
11:25,26;
Gal 3:7,22,29;
6:16)
Physically, Abraham is the father
of all Jews (they are both physically circumcised) ,but spiritually he
is the father of both believing Jews and believing Gentiles (whether
they are or are not circumcised).
John Piper adds
"God's point in justifying Abraham by faith alone
before his being circumcised is to make clear that Abraham is the
spiritual father of all who are justified by faith, no matter what
people group they are from." (from
Why Does It Matter Which Came First: Circumcision
or Justification?)
When it says that Abraham is the father of believing Gentiles, there
is no thought of physical descent. It simply means that these
believers are his children because they imitate his faith (Gal 3:7,29).
They are not his children by birth but become his children by faith in
Christ. It is important to note that Paul is not teaching that
believing Gentiles become the "Israel
of God" (Gal 6:16).
The "Israel
of God" is composed of those physical Jews by birth
who accept Jesus as their Messiah and Savior. Many commentaries have
unfortunately incorrectly interpreted "Israel
of God" (Gal 6:16)
to mean the church which they designate as the so-called "new Israel".
The implication from this misinterpretation leads to the belief that God
is finished with OT Israel and that all of the promises He made to them
in the OT will be fulfilled in the church, the "new Israel". This
teaching, which I personally consider to be incorrect, has been
promulgated by those who go on to espouse the false teaching that God is
finished with physical Israel. If that were true, I wonder why God
wasted His time to go to such "sovereign lengths" to restore physical
Israel to their physical land in May, 1948 against humanly impossible
odds! This school of interpretation (based on
Gal 6:16) is also forced to "do away
with" a literal interpretation of the 1000 year reign of Messiah
(see study of
The Millennium) clearly
described in Revelation 20. It is not surprising that these commentaries
have considerable difficulty interpreting literally the numerous OT
passages that prophesy of a coming earthly Messianic Kingdom. On the
other hand, if (Gal 6:16)
is interpreted literally and in context, the "Israel
of God"
refers to those who are Jews by natural birth (physical Jews) who then
accept the Lord Jesus as their Messiah. This interpretation parallels
Paul's teaching in (see note
Romans 2:28-29)
where he explains a "true Jew" is a physical Jew who accepts Messiah by
faith. (Note:
Ro 9-11 also makes it very clear that
God is not finished with the Jew)
Reckoned (3049)
(logizomai)
(Click
in depth analysis of
logizomai) means to think about something in a detailed
and logical manner think about, reason about, put together with one’s
mind, ponder, draw conclusions through the use of reason.
Logizomai is
used as a technical term applied to God’s act of justification which is
more fully explained in Romans 4:6. It is that imputation (the act of
crediting to a person) of righteousness whose
correlative is freedom from guilt, and the emphasis clearly rests upon
“it is counted” (Ro 4:10, 23, 24).
