And he received the sign of circumcision, a seal, etc. - So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Genesis 17:2-15, is the same with that, Genesis 12:2, Genesis 12:3; Genesis 15:5, etc.; for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, Galatians 3:8; : The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle's argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from Genesis 17:1-11, that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor.
There is nothing more common in the Jewish writers than the words אוה oth, Sign, and חותם chotham, Seal, as signifying the mark in the flesh, by the rite of circumcision; see on Genesis 4:15; (note). Sohar Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. Targum, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. Yalcut Rubeni, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. Shemoth Rabba, sec. 19, fol. 118: Ye shall not eat the passover unless the Seal of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.
And he received the sign - A sign is that by which any thing is shown, or represented. And circumcision thus showed that there was a covenant between Abraham and God; Genesis 17:1-10. It became the public mark or token of the relation which he sustained to God.
A seal - See the note at John 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger; Esther 8:8; Genesis 41:42; Genesis 38:18; Exodus 28:11, Exodus 28:36; Exodus 29:6 To affix the seal, whether of wax, or otherwise, was to confirm contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had previously approved of Abraham, and had made important promises to him.
Which he had, yet being circumcised - He believed Genesis 15:5; was accepted, or justified; was admitted to the favor of God, and favored with clear and remarkable promises Genesis 15:18-21; Genesis 17:1-9, before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the premises made to him by God.
That he might be the father - All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending. The word “father” here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model, and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example; see the note at Matthew 1:1. In this sense the expression occurs in Luke 19:9; John 8:33; Galatians 3:7, Galatians 3:29.
Though they be not circumcised - This was stated in opposition to the opinion of the Jews that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favor of God previous to his being circumcised, that is, without circumcision; so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.
That righteousness - That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.
Every move from the first made by Satan was the beginning of his work to continue to the end to exalt the false, to take the place of the genuine Sabbath of Jehovah. He is just as intent now and more determined to do this than ever before. He has come down with great power to deceive them who dwell on the earth with his satanic delusions.... 3SM 396.1
As we meet the emergency, the law of God becomes more precious, more sacred, and as it is more manifestly made void and set aside, in proportion should arise our respect and reverence for the law.... 3SM 396.2
In the exercise of the longsuffering of God, He gives to nations a certain period of probation, but there is a point which, if they pass, there will be the visitation of God in His indignation. He will punish. The world has been advancing from one degree of contempt for God's law to another, and the prayer may be appropriate at this time, “It is time for thee, Lord, to work: for they have made void thy law” (Psalm 119:126).... 3SM 396.3Read in context »
The danger has been presented to me again and again of entertaining, as a people, false ideas of justification by faith. I have been shown for years that Satan would work in a special manner to confuse the mind on this point. The law of God has been largely dwelt upon and has been presented to congregations, almost as destitute of the knowledge of Jesus Christ and His relation to the law as was the offering of Cain. I have been shown that many have been kept from the faith because of the mixed, confused ideas of salvation, because the ministers have worked in a wrong manner to reach hearts. The point that has been urged upon my mind for years is the imputed righteousness of Christ. I have wondered that this matter was not made the subject of discourses in our churches throughout the land, when the matter has been kept so constantly urged upon me, and I have made it the subject of nearly every discourse and talk that I have given to the people. FW 18.1
In examining my writings fifteen and twenty years old [I find that they] present the matter in this same light—that those who enter upon the solemn, sacred work of the ministry should first be given a preparation in lessons upon the teachings of Christ and the apostles in living principles of practical godliness. They are to be educated in regard to what constitutes earnest, living faith. FW 18.2Read in context »
And what is it to believe? It is to fully accept that Jesus Christ died as our sacrifice; that He became the curse for us, took our sins upon Himself, and imputed unto us His own righteousness. Therefore we claim this righteousness of Christ, we believe it, and it is our righteousness. He is our Saviour. He saves us because He said He would. Are we going to go into all the explanations as to how He can save us? Do we have the goodness in ourselves that will make us better and cleanse us from the spots and stains of sin, enabling us then to come to God? We simply cannot do it. FW 70.2Read in context »
Holding up Christ as our only source of strength, presenting His matchless love in having the guilt of the sins of men charged to His account and His own righteousness imputed to man, in no case does away with the law or detracts from its dignity. Rather, it places it where the correct light shines upon and glorifies it. This is done only through the light reflected from the cross of Calvary. The law is complete and full in the great plan of salvation, only as it is presented in the light shining from the crucified and risen Saviour. This can be only spiritually discerned. It kindles in the heart of the beholder ardent faith, hope, and joy that Christ is his righteousness. This joy is only for those who love and keep the words of Jesus, which are the words of God (Manuscript 24, 1888). LHU 150.5Read in context »