12 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
*Minor differences ignored. Grouped by changes, with first version listed as example.
To them who are not, etc. The verb, are, is in this place to be taken for, "are deemed to be:" for he touches the carnal descendants of Abraham, who, having nothing but outward circumcision, confidently gloried in it. The other thing, which was the chief matter, they neglected; for the faith of Abraham, by which alone he obtained salvation, they did not imitate. It hence appears, how carefully he distinguished between faith and the sacrament; not only that no one might be satisfied with the one without the other, as though it were sufficient for justifying; but also that faith alone might be set forth as accomplishing everything: for while he allows the circumcised Jews to be justified, he expressly makes this exception -- provided in true faith they followed the example of Abraham; for why does he mention faith while in uncircumcision, except to show, that it is alone sufficient, without the aid of anything else? Let us then beware, lest any of us, by halving things, blend together the two modes of justification. What we have stated disproves also the scholastic dogma respecting the difference between the sacraments of the Old and those of the New Testament; for they deny the power of justifying to the former, and assign it to the latter. But if Paul reasons correctly, when he argues that circumcision does not justify, because Abraham was justified by faith, the same reason holds good for us, while we deny that men are justified by baptism, inasmuch as they are justified by the same faith with that of Abraham.
And the father of circumcision - The father, that is, the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers Romans 4:11, but in a special sense the father of the Jewish people. In this, the apostle intimates that though all who believed would be saved as he was, yet the Jews had a special proprietorship in Abraham; they had special favors and privileges from the fact that he was their ancestor.
Not of the circumcision only - Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision connected with faith like his, showed that they were especially his descendants; see the note at Romans 2:25.
Who walk in the steps - Who imitate his example; who imbibe his spirit; who have his faith.
Being yet uncircumcised - Before he was circumcised. Compare Genesis 15:6, with Genesis. 17.
And the father of circumcision - He is also the head and representative of all the circumcision of all the Jews who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for this was the faith that Abraham had before he received circumcision. For, the covenant being made with Abraham while he was a Gentile, he became the representative of the Gentiles, and they primarily were included in that covenant, and the Jews were brought in only consequentially; but salvation, implying justification by faith, originally belonged to the Gentiles; and, when the Gospel came, they laid hold on this as their original right, having been granted to them by the free mercy of God in their father and representative, Abraham. So that the Jews, to be saved, must come under that Abrahamic covenant, in which the Gentiles are included. This is an unanswerable conclusion, and must, on this point, for ever confound the Jews.
(10) 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.
(10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.
And the father of circumcision,.... So the Jews call Abraham (l), "the head of those that are circumcised"; and (m), "the head to them that are circumcised"; but the apostle here says, he is a father
to them who are not of the circumcision only; not to the Jews only, in a spiritual sense, and not to all of them, since some were "of Israel", who were not Israel, not Israelites indeed, or true believers;
but to such also who walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised; that is, who have the same faith he had; imitate and follow him in the exercise of faith; walk by faith, as he did when he was uncircumcised, as they are; and so the Jews say (n),
"Abraham is the father of all, , "that go after him in his faith".''
(l) Tzeror Hammor, fol. 18. 3. (m) Juchasin, fol. 5. 2. Midrash Esther, fol. 85. 3. (n) R. Song. Hammelech Michlol. Jophi in Malachi. ii. 15.
And the father of the circumcision - Of those who are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.
*More commentary available at chapter level.