Romans 4 9

Romans 4:9 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.

Romans 4:9 nkjv

Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

Romans 4:9 niv

Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham's faith was credited to him as righteousness.

Romans 4:9 esv

Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.

Romans 4:9 nlt

Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith.

Romans 4 verses

Romans 4 9 Meaning

Romans 4:9 addresses a pivotal question regarding the blessing of righteousness: Is this declaration of being right with God solely for those who are circumcised (Jews), or does it also extend to those who are uncircumcised (Gentiles)? Paul grounds his answer in the established truth from Scripture, specifically stating, "For we say that faith was counted to Abraham as righteousness." This verse poses a rhetorical question to challenge the notion that physical circumcision is a prerequisite for God's favor and then immediately provides the foundational scriptural argument for universal justification through faith, using Abraham as the ultimate example.

Romans 4 9 Context

Romans 4:9 is central to Paul's extensive argument in Romans that salvation, justification, and inclusion in God's covenant family are based on faith alone, not on adherence to the Mosaic Law or physical circumcision. Paul is addressing a critical theological debate prevalent in the early church regarding the inclusion of Gentiles without requiring them to become Jewish proselytes.

Chapter 4 builds directly from Chapter 3, which declares that "all have sinned and fall short of the glory of God" (Rom 3:23) and that righteousness comes "through faith in Jesus Christ for all who believe" (Rom 3:22). Having established universal sinfulness and God's gracious provision of righteousness, Paul anticipates a Jewish objection: If righteousness is by faith, what then of Abraham, the father of their nation, and the covenant marked by circumcision?

Romans 4:1-8 addresses this directly, citing Genesis 15:6 to prove Abraham was justified by faith. Paul then contrasts this with "works," demonstrating that if Abraham were justified by works, he would have something to boast about (Rom 4:2), but Scripture shows his righteousness was "counted" (imputed) to him by God as a gift (Rom 4:4-5). He also brings in Psalm 32:1-2 to connect righteousness by faith with the forgiveness of sins and blessedness (Rom 4:6-8).

Thus, Rom 4:9 is the immediate follow-up, shifting the question from how Abraham was justified to who benefits from this "blessing." Paul's Jewish readers would naturally assume the blessing of covenant membership and righteousness was exclusive to those circumcised under the Law. This verse, with its rhetorical question, directly challenges that exclusivism, setting the stage for Paul to definitively argue that Abraham's justification preceded his circumcision (Rom 4:10-12), making him the father of both believing Jews and believing Gentiles.

Historically and culturally, Judaism strongly emphasized circumcision as the indelible mark of God's covenant with Israel, essential for full participation and standing before God. Gentiles, or "the uncircumcised," were often seen as outside the covenant and thus outside the scope of God's saving grace unless they converted to Judaism through circumcision and adherence to the Law. Paul's argument is a powerful polemic against this prevailing belief, redefining the criteria for covenant membership and establishing a new basis for unity in Christ.

Romans 4 9 Word analysis

• Is this blessing then (Greek: Ho makarismos houtos oun)

  • Makarismos (μακαρισμός): "blessing," "blessedness," a state of divinely bestowed favor, happiness, or felicity. It refers back to the "blessing" (state of being truly happy and fortunate) described in Romans 4:6-8, which includes having sins forgiven and not having sin counted against one.
  • Oun (οὖν): "then," "therefore," indicates a logical transition, building on the preceding argument (Abraham's justification by faith and the blessing it entails).

• only for the circumcised, or also for the uncircumcised? (Greek: epi tēn peritomēn, ē kai epi tēn akrobustian?)

  • Peritomē (περιτομή): "circumcision," the physical rite from Abraham's covenant, symbolizing Israel's distinct relationship with God. Here it represents those who adhere to this physical mark as the basis for their covenant standing.
  • Akrobustia (ἀκροβυστία): "uncircumcision," refers to the foreskin, by extension, the state of being uncircumcised. This term was commonly used to denote Gentiles, who lacked this physical sign of the covenant.
  • This is a rhetorical question, challenging the common Jewish belief that only circumcised individuals were privy to such a blessing. Paul uses it to prompt the reader to a broader understanding.

• For we say (Greek: Legomen gar)

  • Legomen (λέγομεν): "We say" or "We affirm." Paul states this not as a novel idea, but as an undisputed fact that he has already demonstrated and is now using as his premise for further argument (referring back to Rom 4:3 and Gen 15:6).
  • Gar (γάρ): "for," introduces the reason or explanation for the question posed.

• that faith was counted to Abraham as righteousness. (Greek: hoti elogisthe tēi Abraam hē pistis eis dikaiosynēn.)

  • Elogisthe (ἐλογίσθη): Aorist passive indicative of logizomai (λογίζομαι), "to reckon," "to count," "to impute," "to credit." It is an accounting or legal term. It means that something (righteousness) is placed to one's account, not as something earned, but as something freely given or attributed. Its passive voice indicates that God is the one doing the counting/reckoning.
  • Pistis (πίστις): "faith," active trust, belief, reliance, and loyalty to God's word and promises, not mere intellectual assent. It is the active orientation of Abraham's life towards God.
  • Eis dikaiosynēn (εἰς δικαιοσύνην): "unto righteousness," "as righteousness," "for righteousness." This phrase indicates the result or purpose—that faith is the means by which Abraham was divinely declared righteous.
  • Dikaiosynē (δικαιοσύνη): "righteousness," a legal and ethical term referring to the state of being declared just or right in God's sight, or conformity to God's standard. Here, it denotes an imputed status rather than a achieved moral perfection.

Words-group analysis:

• "Is this blessing then only for the circumcised, or also for the uncircumcised?": This opening question directly highlights the primary contention in the early church: the scope of God's covenant grace. Paul skillfully frames it as a choice between two groups, laying the groundwork to demonstrate God's broader plan of inclusion. The phrasing challenges the inherent exclusivity that physical circumcision had come to represent.
• "For we say that faith was counted to Abraham as righteousness.": This declaration is the unwavering biblical bedrock for Paul's argument. By linking Abraham's justification directly to his faith—a spiritual state—Paul implicitly distinguishes it from any external or ritualistic act like circumcision. This statement serves as the definitive answer to the preceding rhetorical question, asserting a universal principle of justification.

Romans 4 9 Bonus section

• Paul's rhetorical strategy: Paul often employs rhetorical questions to engage his audience, expose underlying faulty assumptions, and guide them toward his theological conclusions. Here, it brilliantly sets up the central argument for the universal scope of the gospel.
• Significance of "counted" (logizomai): The consistent use of logizomai throughout Romans 4 emphasizes that righteousness is an imputed, not an inherent, quality. It's a gracious declaration by God, making the unrighteous righteous through faith, rather than recognizing existing righteousness based on performance.
• Bridge to future chapters: This verse and the subsequent argument (Rom 4:10-12) serve as a crucial theological bridge for Paul's broader message about God's plan for both Jews and Gentiles in salvation history, particularly expanded upon in Romans 9-11.
• Fulfillment of Abrahamic Covenant: This argument also redefines what it means to be a true "descendant of Abraham," asserting that spiritual lineage through faith, not merely physical lineage or adherence to the Mosaic Law, is what truly matters for inheriting the promises.

Romans 4 9 Commentary

Romans 4:9 is a pivotal verse, continuing Paul's dismantling of justification by works and solidifying the principle of justification by faith alone. The rhetorical question immediately shifts the application of Abraham's blessing (explained in Rom 4:6-8) from just how it occurred (by faith) to for whom it occurred. Paul understands that his Jewish audience, steeped in a tradition where circumcision marked the chosen people, would instinctively assume this blessing was exclusive to them.

By immediately following the question with the reiteration of Genesis 15:6 ("For we say that faith was counted to Abraham as righteousness"), Paul appeals to an irrefutable, foundational truth about the patriarch revered by both Jews and Christians. This isn't merely a philosophical argument; it's a profound re-interpretation of a shared sacred text, demonstrating that even Abraham's righteous standing before God was fundamentally rooted in his personal trust and belief, not in ritual adherence or ethnic lineage.

The significance lies in its universal implications: If Abraham, the "father of all who believe," was made right with God by faith before circumcision, then the "blessing" (righteousness, forgiveness of sins) is inherently accessible to the "uncircumcised" (Gentiles) on the same grounds—faith. This verse is the linchpin that opens the door for Gentile inclusion, preparing the way for Paul's subsequent argument in Rom 4:10-12 that Abraham received circumcision as a sign and seal of the righteousness he already possessed by faith while still uncircumcised. Therefore, the physical rite follows, rather than precedes or causes, God's reckoning of righteousness.

This passage essentially refutes any belief that divine favor is conditioned upon ethnic identity or external performance, laying the groundwork for the unified body of Christ composed of both Jews and Gentiles who believe.