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.
The Apostle having introduced this portion of David's writings, by way of confirmation to the doctrine of justification by faith without works, returns again to the history of Abraham, to gather further proofs to the same precious truth. He had now fully established the fact itself, that the thing is as he had stated, and that a man is blessed to whom the Lord will not impute sin; and he demands in a way of question, in order to shew that the whole is of grace, and not of works, when this blessedness is first enjoyed? Cometh it, saith the Apostle, after a man is circumcised, or was it before circumcision? And in answering this question he proves most decidedly, from the instance of Abraham, that it is perfectly unconnected with any ordinance whatever. For this Patriarch was in a state of justification before God, at least thirteen years antecedent to the appointment of circumcision. Ishmael, we are told, was thirteen years old when he was circumcised, and it was in the self-same day with Abraham his father. Whereas the justification of Abraham before God was thirteen years prior to the birth of Ishmael. Compare Genesis 27:25-26 with Genesis 15:1-7
To what purpose then, it may be asked, was the rite of circumcision? The answer is already given in this very chapter, by the Apostle. It was intended as a sign or seal of God's covenant with Abraham and his seed. A mark or badge of separation, for it distinguished all the posterity of Abraham from all the earth. But it was not intended to act as a sign or seal of any promised grace to all the family of Abraham in nature. This is very evident from the first day of its observance in the case of Ishmael, and very probably others of Abraham's house, who were circumcised, Genesis 17:27. There should seem to have been a sign or seal intended by circumcision to keep the whole seed of Abraham distinct and separate from all the world beside; but while it pointed to Christ, and in him had its full accomplishment, though it kept all the seed of Abraham in nature in expectation of Him to whom it referred, yet it became no promise to any but to Abraham's seed in grace.
And it is worthy the Reader's observation, that as circumcision among Abraham's seed acted as an outward sign or badge to all, and yet became no seal of any covenant promise but to Christ's seed in grace, so outward ordinances do not convey any inward effects, but to the children of the Covenant in Christ. It were devoutly to be wished, that the Church of God in all ages had less respect to mere shadows, and more to substance. What are all ordinances, without an eye to the God of ordinances? What can baptism, or the Lord's supper, benefit a sinner, dead in trespasses and sins? Signs and seals of the Covenant in Christ's blood, can only be truly so, to those that are in the Covenant. And, to every child of God, the mere outward ordinance is nothing. His sign, is the Person, blood, and righteousness of Christ. And his seal, the work of God the Spirit, engraven on his heart, by whom he is sealed, unto the day of redemption, Hebrews 12:24; Ephesians 4:30
I will only detain the Reader a moment longer over those verses, to observe what the Apostle saith, of Abraham being the common father, and head, of both Jew and Gentile, who walk in the steps of that faith which he had, before he was a Jew by circumcision. Abraham was a Gentile,, before he was a Jew. And, his justification before God took place, when he was in the Gentilism of an uncircumcised state. Of consequence, therefore, he was the common father of both. And, as such it is an error, to call the Jew the elder brother of the Gentile; and wholly unscriptural. Both are one in Abraham, according to the faith. And Abraham, and all his spiritual seed, are one in Christ, Ephesians 1:4; Galatians 3:28-29.