Study of ROMANS 4:9-12

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.

4:9–10. Paul again raised the question of the Jews’ special position (cf. 2:17–21a; 3:1–2). The way the question is worded in the Greek suggests the answer, that this blessedness is for the uncircumcised (Gentiles) as well as for the circumcised (Jews). But in response Paul turned again to the example of Abraham. He repeated the authoritative scriptural declaration that Abraham was declared righteous on the basis of his faith. Then Paul asked whether Abraham’s justification occurred before or after he was circumcised. Answering his own question, Paul stated, It was not after, but before! (The Gr. has lit., “not in circumcision, but in uncircumcision.”) Abraham’s age when he was declared righteous (Gen. 15:6) is not stated. But later when Hagar bore him Ishmael, he was 86 (Gen. 16:16). After that, God instructed Abraham to perform the rite of circumcision on all his male descendants as a sign of God’s covenant with him; this was done when Abraham was 99 (Gen. 17:24). Therefore the circumcision of Abraham followed his justification by faith by more than 13 years.
4:11–12. Therefore, Paul argued, the sign of circumcision was a seal of Abraham’s being declared righteous because of his faith which he received while he was still uncircumcised (lit., “in uncircumcision”). Circumcision, as a “sign” or “seal,” was an outward token of the justification Abraham had already received. God’s purpose was that Abraham be the father of all who believe and are thereby justified. This included both the uncircumcised (Gentiles) and the circumcised (Jews). Jews must do more than be circumcised to be right with God. They must also walk in the footsteps of … faith, like Abraham (cf. 2:28–29). Obviously, then, the rite of circumcision, which many Jews rely on for salvation, contributes in no way to one’s status before God. It gives them no special standing before Him because they must be declared righteous on the basis of faith in God.