Romans 4:9
in Romans 4Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
BSB
The same verse in ASV and KJV ▾
ASV
Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.
KJV
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
⋯
This verse in Romans 4
Commentary
10 notes on this verseCometh this blessedness then upon the circumcision only?.... That is, upon the circumcised Jews; are they the only persons that partake of this happiness? the word "only" is rightly supplied, and is in the Claromontane exemplar used by Beza, and in the Vulgate Latin and Ethiopic versions: or upon the uncircumcision also? upon the uncircumcised Gentiles; do not they likewise share in this blessedness? for we say, that faith was reckoned to Abraham for righteousness.
This site's exposition
this blessing only on the circumcised
on Romans 4:9-10
The question is whether the blessing reaches the uncircumcised as well. Genesis 15 credits the righteousness to Abraham, and Genesis 17 gives him circumcision fourteen chapters later. Abraham was uncircumcised when God credited it.
The record, by era
The Church Fathers3 voices
Is this blessedness given to the children of Abraham only or to the Gentiles also? If in those days the Gentiles were not forbidden to come under the law and the promise made to Abraham, how could it be that in the time of Christ …
A commentator
Origen of AlexandriaCOMMENTARY ON THE EPISTLE TO THE ROMANS · Written before 253.
proposed
"Is this blessedness then upon the circumcision, or also upon the uncircumcision? For we say that faith was reckoned to Abraham unto justice. How then was it reckoned? When he was in circumcision, or when he was in uncircumcision? Not in circumcision, but in uncircumcision.
For now the subject of enquiry is, With whom is this good and great thing to be found; is it with the circumcision or with the uncircumcision? And notice its superiority! For he shows that it is so far from shunning the uncircumcision, that it even dwelt gladly with it before the circumcision. For since he that pronounced it blessed was David, who was himself also in a state of circumcision, and he was speaking to those in that state, see how eagerly Paul contends for applying what he said to the uncircumcised. For after joining the ascription of blessedness to righteousness, and showing that they are one and the same thing, he enquires how Abraham came to be righteous. For if the ascription of blessedness belong to the righteous, and Abraham was made righteous, let us see how he was made righteous, as uncircumcised or circumcised? Uncircumcised, he says. "For we say that faith was reckoned to Abraham for righteousness." After mentioning the Scripture above (for he said, "What saith the Scripture? Abraham believed in God, and it was counted unto him for righteousness,") here he goes on to secure also the judgment of the speakers, and shows that justification took place in the uncircumcision. Then from these grounds he solves another objection which is starting up. For if when in uncircumcision, one might say he was justified, to what purpose was the circumcision brought in?
The Medieval Church2 voices
Then when he says, this blessedness then, he excludes a false interpretation of the text. For a Jew could interpret it as meaning that the grace of forgiveness of sins is conferred only on the circumcised. Therefore, to exclude this the Apostle first raises the …
If, he says, blessedness belongs to the one whom the Lord does not impute sin to, that is, to the one who is justified, and Abraham was justified, then he most certainly received blessedness.
3 more voices on this verse
The Puritans and the Awakening1 voice
Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision:-- 1.
The Nineteenth Century2 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Cometh ... - The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the Law? or whether it was without obedience to the Law? Having shown that Abraham was justified by faith in accordance with the doctrine which he was defending, the only remaining inquiry was whether it was after he was circumcised or before; whether in consequence of his circumcision or not.
Cometh this blessedness - upon the circumcision only - The word μονον, only, is very properly supplied by our translators, and indeed is found in some excellent MSS., and is here quite necessary to complete the sense. The apostle’s question is very nervous. If this pardon, granted in this way, be essential to happiness - and David says it is so - then is it the privilege of the Jews exclusively? This cannot be; for, as it is by the mere mercy of God, through faith, the circumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy, then of course the same blessedness may be offered to the Gentiles who believe in the Lord Jesus. And this is evident; for we say, following our own Scriptures, that faith was reckoned to Abraham for righteousness; he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him εις δικαιοσυνην, in reference to his justification; he brought faith when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ὁ | ho | [Is] the | G3588 → | 19766 times |
| μακαρισμὸς | makarismos | blessing | G3108 → | |
| οὖν | oun | then | G3767 → | 497 times |
| οὗτος | houtos | this | G3778 → | 1381 times |
| ἐπὶ | epi | on | G1909 → | 883 times |
| τὴν | ten | the | G3588 → | 19766 times |
| περιτομὴν | peritomen | circumcision | G4061 → | 36 times |
| ἢ | e | or | G2228 → | 342 times |
| καὶ | kai | also | G2532 → | 9120 times |
| ἐπὶ | epi | on | G1909 → | 883 times |
| τὴν | ten | the | G3588 → | 19766 times |
| ἀκροβυστίαν; | akrobustian | uncircumcision? | G203 → | 20 times |
| λέγομεν | legomen | We are saying | G3004 → | 1325 times |
| γάρ | gar | for | G1063 → | 1039 times |
| ἐλογίσθη | elogisthe | was credited | G3049 → | 40 times |
| τῷ | to | <the> | G3588 → | 19766 times |
| Ἀβραὰμ | abraam | to Abraham | G11 → | 73 times |
| ἡ | he | the | G3588 → | 19766 times |
| πίστις | pistis | faith | G4102 → | 242 times |
| εἰς | eis | as | G1519 → | 1755 times |
| δικαιοσύνην. | dikaiosunen | righteousness. | G1343 → | 92 times |
Ὁ[Is] the
hoG3588 →19766 times
μακαρισμὸςblessing
makarismosG3108 →
οὖνthen
ounG3767 →497 times
οὗτοςthis
houtosG3778 →1381 times
ἐπὶon
epiG1909 →883 times
τὴνthe
tenG3588 →19766 times
περιτομὴνcircumcision
peritomenG4061 →36 times
ἢor
eG2228 →342 times
καὶalso
kaiG2532 →9120 times
ἐπὶon
epiG1909 →883 times
τὴνthe
tenG3588 →19766 times
ἀκροβυστίαν;uncircumcision?
akrobustianG203 →20 times
λέγομενWe are saying
legomenG3004 →1325 times
γάρfor
garG1063 →1039 times
ἐλογίσθηwas credited
elogistheG3049 →40 times
τῷ<the>
toG3588 →19766 times
Ἀβραὰμto Abraham
abraamG11 →73 times
ἡthe
heG3588 →19766 times
πίστιςfaith
pistisG4102 →242 times
εἰςas
eisG1519 →1755 times
δικαιοσύνην.righteousness.
dikaiosunenG1343 →92 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Colossians 3:11Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
it leads to
- Galatians 3:28–29
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
Reached by 2 separate paths from here.
- 1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
Reached by 2 separate paths from here.
- Romans 10:12
For there is no difference between Jew and Greek: The same Lord is Lord of all, and gives richly to all who call on Him,
- Ephesians 3:6
This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
- Galatians 3:28–29
Through
Romans 4:3For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
it leads to
- Genesis 15:6
Abram believed the LORD, and it was credited to him as righteousness.
- James 2:23
And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called a friend of God.
- Genesis 15:6
Through
Ephesians 3:8Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,
it leads to
- 1 Corinthians 15:9
For I am the least of the apostles and am unworthy to be called an apostle, because I persecuted the church of God.
- Colossians 1:27
To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
- 1 Corinthians 15:9
Where this verse is studied
On this page
Studies10
About Romans
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Frederic Godet, Commentary on St. Paul’s Epistle to the Romans; John Calvin, Commentary on the Epistle to the Romans; John Chrysostom, Homily on Romans VIII; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.