TRV
See on the biblical-era map
Study This Verse
Commentary on Romans 4 verses 9–16
St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.
I. It was before he was circumcised, Rom 4:10. His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (Rom 4:9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? 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.That circumcision might be a seal of the righteousness of faith, Rom 4:11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, etc. Now we may hence observe, (1.) The nature of sacraments in general: they are signs and seals - signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people. (2.) The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be, [1.] A sign - a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Rom 10:6), and it refers to an Old Testament promise, Deu 30:12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.
2.That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen 4:20, Gen 4:21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed. (1.) The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luk 19:9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col 3:11; Gal 5:6. (2.) The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.
II. It was before the giving of the law, Rom 4:13-16. The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal 3:17, Gal 3:18. Now observe,
1.What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen 12:3), In thee shall all the families of the earth be blessed.
2.How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb 11:8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Rom 4:14, Rom 4:15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Rom 4:15. The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.
3.Why the promise was made to him by faith; for three reasons, Rom 4:16. (1.) That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise. (2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, Sa2 23:5. (3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Rom 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (Rom 4:17) he refers us to Gen 17:5, where the reason of the change of his name from Abram - a high father, to Abraham - the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. - Maimonides.
In that Abraham was justified while he was still uncircumcised, it is obvious that he is the head and father of all uncircumcised believers.
What did Abraham believe? He believed that he would have a descendant, a son, in whom all the nations would be justified by faith while they were still uncircumcised, as Abraham then was.
"How was it then reckoned? when he was in circumcision, or in uncircumcision?"
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.
Now we must see whether circumcision is born of righteousness or righteousness of circumcision. It must be the former, because Abraham was righteous before he was circumcised.
Paul demonstrates that faith was not only older than the law, it was older than circumcision as well.
Continue studying Romans 4:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Romans 4:10 is a pivotal rhetorical question posed by the Apostle Paul, designed to underscore the temporal priority of Abraham's justification by faith over his subsequent circumcision. This verse serves as a crucial logical step in Paul's broader argument that righteousness is imputed by God through faith alone, independent of any religious rite or adherence to the Mosaic Law, thereby establishing a foundation for the inclusion of both Jews and Gentiles in God's covenant family.
CONTEXT
Literary Context: Romans 4:10 is situated within Paul's profound theological treatise on justification by faith, which begins in Romans 3 and continues through chapter 5. Having established that all humanity, both Jews and Gentiles, are under the power of sin and cannot be justified by works of the Law (Romans 3:9-20), Paul introduces God's righteousness revealed through faith in Jesus Christ (Romans 3:21-26). To further solidify this radical claim, he turns to Abraham, the revered patriarch of Israel, in Romans 4. Paul quotes Genesis 15:6 in Romans 4:3, stating, "Abraham believed God, and it was counted unto him for righteousness." Verse 10 directly follows this declaration, anticipating and addressing a potential Jewish objection: if Abraham was justified, was it not after he received the sign of circumcision, which marked him as part of God's covenant people? Paul's answer decisively refutes this, demonstrating that Abraham's righteousness was reckoned before circumcision, thus proving faith's precedence over ritual.
Historical & Cultural Context: For Paul's Jewish audience, circumcision was not merely a physical mark but the quintessential sign of the Abrahamic covenant (Genesis 17:9-14) and a profound identifier of their unique status as God's chosen people. It was a visible distinction from the "uncircumcised" Gentiles. Over time, particularly by the first century CE, circumcision had become intertwined with adherence to the Mosaic Law and was often perceived as a prerequisite for righteousness and inclusion in God's favor. Jewish Christians, influenced by this deeply ingrained cultural and religious understanding, struggled to accept that Gentiles could be full members of the covenant community without undergoing circumcision and observing the Law. Paul's argument in Romans 4, using Abraham as the prime example, directly challenges this ethnocentric and works-based understanding of salvation, asserting that God's method of justification has always been by faith, making salvation accessible to all, regardless of their ethnic or ritualistic background.
Key Themes: Romans 4:10 contributes significantly to several major theological themes in Romans. Foremost is the theme of Justification by Faith Alone (Sola Fide), demonstrating that God declares individuals righteous based on their faith, not on their works, rituals, or ethnic identity. This verse specifically highlights that Abraham's faith was "reckoned" as righteousness before the giving of the Law and before the institution of circumcision as a covenant sign, thereby establishing faith as the consistent and primary means of salvation throughout redemptive history. This leads directly to the theme of Inclusivity of Salvation, as Paul uses Abraham's "uncircumcised" justification to bridge the divide between Jew and Gentile, showing that God's plan of salvation through faith is universally applicable. Abraham, justified while "in uncircumcision," becomes the spiritual father of all believers, both circumcised and uncircumcised, who share his faith (Romans 4:11-12). Finally, the verse reinforces the theme of God's Sovereignty and Grace, emphasizing that righteousness is a divine imputation, a gift from God, rather than something earned by human effort or merit.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's use of Rhetorical Question is central to Romans 4:10. He poses a question not to elicit information, but to guide his audience to an undeniable conclusion, thereby strengthening his argument. By asking "How was it then reckoned? when he was in circumcision, or in uncircumcision?", he anticipates a common Jewish objection and immediately provides a definitive answer, "Not in circumcision, but in uncircumcision." This technique is highly effective in persuasive discourse, allowing Paul to dismantle the notion of works-based righteousness by leveraging the revered figure of Abraham. Furthermore, there is a clear Antithesis or Contrast between "circumcision" and "uncircumcision," which are presented as opposing states. This stark contrast highlights the core of Paul's argument: that God's grace and the imputation of righteousness are not bound by external religious markers but are freely given through faith, making salvation accessible to all, regardless of their ritual status.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 4:10 serves as a linchpin in Paul's argument for sola fide, demonstrating that God's method of justifying humanity has been consistent throughout history. By proving that Abraham was declared righteous by faith before he was circumcised, Paul dismantles the idea that circumcision (and by extension, adherence to the Mosaic Law) is a prerequisite for salvation. This establishes a universal principle: righteousness is imputed by God to those who believe, irrespective of their ethnic background or ritualistic observance. This truth underpins the gospel's inclusivity, showing that both Jews and Gentiles can access salvation through faith in Christ, just as Abraham did.
REFLECTION AND APPLICATION
Romans 4:10 is a powerful reminder that our standing before God is not based on our religious performance, our adherence to rituals, or our ethnic identity, but solely on God's gracious imputation of righteousness received through faith. This truth liberates us from the burden of trying to earn God's favor and invites us into a relationship of trust and dependence. It challenges any tendency we might have to rely on external markers of religiosity – church attendance, moral living, or spiritual disciplines – as the basis for our acceptance. Instead, it directs us to the simple, profound act of believing God, just as Abraham did. This verse calls us to embrace the radical inclusivity of the gospel, recognizing that God's grace extends to all who believe, breaking down barriers of race, culture, and social status within the body of Christ. Our assurance of salvation rests not on what we do, but on what God has done through Christ, appropriated by faith.
Questions for Reflection
FAQ
Does Romans 4:10 mean that circumcision is irrelevant for Christians?
Answer: Yes, for salvation, Romans 4:10 strongly implies that circumcision, as a physical rite, is irrelevant. Paul's argument is that Abraham was justified by faith before he was circumcised, meaning the rite itself did not contribute to his righteousness. For Christians, the New Covenant emphasizes a spiritual "circumcision of the heart" (Romans 2:29) through faith in Christ, rather than a physical one. This verse, along with other passages like Galatians 5:6 and Colossians 2:11-12, clarifies that salvation is not dependent on adherence to Old Covenant rituals but on faith in Jesus Christ.
If Abraham was justified while "in uncircumcision," does that mean Gentiles don't need to convert to Judaism to be saved?
Answer: Absolutely. This is one of Paul's primary points in Romans 4 and throughout his epistles. By demonstrating that Abraham, the father of the Jewish nation, was justified while still "in uncircumcision" (i.e., in a state akin to a Gentile), Paul establishes that God's method of salvation has always been by faith, making it accessible to all people, whether Jew or Gentile, without requiring conversion to Judaism or adherence to the Mosaic Law. Abraham becomes the "father of all who believe" (Romans 4:11-12), both circumcised and uncircumcised, who follow his pattern of faith.
CHRIST-CENTERED FULFILLMENT
Romans 4:10, by firmly establishing that Abraham was justified by faith while "in uncircumcision," profoundly foreshadows the universal scope of salvation made possible through Jesus Christ. Abraham's experience becomes the prototype for all who believe, demonstrating that God's righteousness is imputed to those who trust Him, regardless of their ethnic background or adherence to ritual law. This truth finds its ultimate fulfillment in Christ, who, as the true seed of Abraham (Galatians 3:16), perfectly fulfilled the Law and bore the curse of sin, becoming the means by which God's righteousness is freely offered to both Jew and Gentile. Just as Abraham's faith was "reckoned" as righteousness, so too is the believer's faith in Christ counted as righteousness, not because of any merit in themselves, but because of Christ's perfect obedience and atoning sacrifice (2 Corinthians 5:21). The "uncircumcision" of Abraham's justification points directly to the New Covenant reality where, in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Christ is the ultimate "uncircumcised" one in the sense that His saving work transcends all human distinctions and rituals, making Him the source of righteousness for all who believe, fulfilling the promise made to Abraham that "all peoples on earth will be blessed through you" (Genesis 12:3).