Romans 4 · Verse 9

Romans 4:9

Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Romans 4:9, King James Version

Romans 4:9 in other translations

BSB	Is 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.
WEB	Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
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.
YLT	Is this happiness, then, upon the circumcision, or also upon the uncircumcision--for we say that the faith was reckoned to Abraham--to righteousness?
DARBY	Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.
BBE	Is this blessing, then, for the circumcision only, or in the same way for those who have not circumcision? for we say that the faith of Abraham was put to his account as righteousness.
Webster	Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.

What does Romans 4:9 mean?

Jamieson-Fausset-Brown on Romans 4:9-12

9-12. Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Barnes' Notes

Verse 9. Cometh, etc. 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. If it was after his circumcision, the Jew might still maintain that it was by complying with the works of the law; but if it was before, the point of the apostle would be established, that it was without the works of the law. Still further, if he was justified by faith before he was circumcised, then here was an instance of justification and acceptance without conformity to the Jewish law; and if the father of the Jewish nation was so justified, and reckoned as a friend of God without being circumcised, i.e. in the condition in which the heathen world then was, then it would follow that the Gentiles might be justified in a similar way now. It would not be departing, therefore, from the spirit of the Old Testament itself to maintain, as the apostle had done, (Rom 3) that the Gentiles who had not been circumcised might obtain the favour of God as well as the Jew; that is, that it was independent of circumcision, and might be extended to all.

This blessedness. This happy state, or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy.

Upon the circumcision only. The Jews alone, as they pretended.

Or upon the uncircumcision also. The Gentiles who believed as the apostle maintained.

For we say. We all admit. It is a conceded point. It was the doctrine of the apostle, as well as the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair inference to be drawn from it?

Albert Barnes, 1834 · public domain

Adam Clarke's Commentary

Verse 9 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.

Adam Clarke, 1831 · public domain

Matthew Henry's Concise Commentary on Romans 4:1-12

Chapter Outline The doctrine of justification by faith is shown by the case of Abraham. (1-12) He received the promise through the righteousness of faith. (13-22) And we are justified in the same way of believing. (23-25) Verses 1-12 To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he…

Read the full comment on Romans 4:1-12 →

Romans 4:9 in the original Greek

Word-by-word with transliteration, English gloss and Strong's number. Tap a number for the full definition and every place the word is used.

ὉHo[Is] theG3588

μακαρισμὸςmakarismosblessingG3108

οὖνounthenG3767

οὗτοςhoutosthisG3778

ἐπὶepionG1909

τὴνtēntheG3588

περιτομὴνperitomēncircumcisionG4061

ἢēorG2228

καὶkaialsoG2532

ἐπὶepionG1909

τὴνtēntheG3588

ἀκροβυστίαν;akrobustianuncircumcision?G203

λέγομενlegomenWe are sayingG3004

γάρgarforG1063

ἐλογίσθηelogisthēwas creditedG3049

τῷtō<the>G3588

ἈβραὰμAbraamto AbrahamG11

ἡhētheG3588

πίστιςpistisfaithG4102

εἰςeisasG1519

δικαιοσύνην.dikaiosunēnrighteousness.G1343

Source: STEPBible TAHOT/TAGNT (Tyndale House, CC BY 4.0).

Cross references for Romans 4:9

Galatians 3:14
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
Colossians 3:11
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Ephesians 3:8
Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Romans 4:3
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Galatians 3:26-28
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Romans 15:8-19
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. …
Romans 10:12-13
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.
Ephesians 2:11-13
Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
Romans 3:29-30
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Isaiah 49:6
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
Luke 2:32
A light to lighten the Gentiles, and the glory of thy people Israel.
Romans 9:23-24
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Ranked by reader votes · OpenBible.info cross references (CC BY).

Treasury of Scripture Knowledge

Cometh.
3:29,30; 9:23,24; 10:12,13; 15:8-19; Isa 49:6; Lu 2:32
Ga 3:14,26-28; Eph 2:11-13; 3:8; Col 3:11
for we.
3

Treasury of Scripture Knowledge (Samuel Bagster, c. 1836) · public domain

Context

Romans 4:8
Blessed is the man to whom the Lord will not impute sin.
Romans 4:9
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Romans 4:10
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

Read all of Romans 4

Romans 4:9 in other languages

Spanish Reina-Valera 1909	¿Es pues esta bienaventuranza solamente en la circuncisión, ó también en la incircuncisión? porque decimos que á Abraham fué contada la fe por justicia.
French Bible J.N. Darby 1885	Cette béatitude donc vient-elle sur la circoncision ou aussi sur l’incirconcision? Car nous disons que la foi fut comptée à Abraham à justice.
German Elberfelder 1871	Diese Glückseligkeit nun, ruht sie auf der Beschneidung, oder auch auf der Vorhaut? denn wir sagen, daß der Glaube dem Abraham zur Gerechtigkeit gerechnet worden ist.
Latin Clementine Vulgate	Beatitudo ergo hæc in circumcisione tantum manet, an etiam in præputio? Dicimus enim quia reputata est Abrahæ fides ad justitiam.