Romans 4:10

KJV

How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

KJV (with Strong's)

How {G4459} was it {G3049} then {G3767} reckoned {G3049}? when he was {G5607} in {G1722} circumcision {G4061}, or {G2228} in {G1722} uncircumcision {G203}? Not {G3756} in {G1722} circumcision {G4061}, but {G235} in {G1722} uncircumcision {G203}.

Complete Jewish Bible

but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision!

Berean Standard Bible

In what context was it credited? Was it after his circumcision, or before? It was not after, but before.

American Standard Version

How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:

Commentary

### 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](/romans/3-9-20 "Romans 3:9-20 - All Under Sin")), Paul introduces God's righteousness revealed through faith in Jesus Christ ([Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith")). To further solidify this radical claim, he turns to Abraham, the revered patriarch of Israel, in [Romans 4](/romans/4 "Romans 4 - Abraham Justified by Faith"). Paul quotes [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham Believed God") in [Romans 4:3](/romans/4-3 "Romans 4:3 - Abraham's Faith Counted as Righteousness"), 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](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision")) 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](/romans/4-11-12 "Romans 4:11-12 - Abraham, Father of All Believers")). 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
* **reckoned (Greek, _logízomai'_):** From G3049, this verb means "to take an inventory, i.e., estimate (literally or figuratively); to conclude, (ac-)count (of), impute, lay, number, reason, suppose, think (on)." In the context of Romans 4, Paul employs this term repeatedly to emphasize that righteousness is not inherently possessed or earned by Abraham, but rather is a divine imputation, a credit to his account by God. It signifies a judicial declaration of righteousness based on faith, not on works or merit.
* **circumcision (Greek, _peritomḗ'_):** From G4061, this term refers to "circumcision (the rite, the condition or the people, literally or figuratively)." In this verse, it denotes the physical rite that marked Jewish males as part of God's covenant people. Paul uses it here to represent the entire system of Jewish ritual, Law, and ethnic identity that many believed was necessary for salvation.
* **uncircumcision (Greek, _akrobystía'_):** From G203, this word refers to "the prepuce; by implication, an uncircumcised (i.e., gentile, figuratively, unregenerate) state or person." Here, it signifies the state of being uncircumcised, representing the Gentiles or, more broadly, anyone who has not undergone the Jewish rite. Paul uses this term to highlight that Abraham was justified in this "uncircumcised" state, thereby demonstrating that God's blessing extends beyond the boundaries of Jewish ritual and ethnicity.

#### Verse Breakdown
* **"How was it then reckoned?"**: This is a rhetorical question that Paul poses to his Jewish audience, anticipating their natural inquiry regarding the timing and conditions of Abraham's justification. The "it" refers to Abraham's faith being "reckoned" or "counted" as righteousness, as stated in [Romans 4:3](/romans/4-3 "Romans 4:3 - Abraham's Faith Counted as Righteousness"). Paul is guiding his readers to consider the critical sequence of events in Abraham's life.
* **"when he was in circumcision, or in uncircumcision?"**: This part of the question presents the two mutually exclusive options for the timing of Abraham's justification. "In circumcision" refers to the period after Abraham and his household were circumcised as a sign of the covenant in [Genesis 17](/genesis/17 "Genesis 17 - The Covenant of Circumcision"). "In uncircumcision" refers to the period before this rite, when Abraham was physically uncircumcised, representing a state akin to that of the Gentiles. Paul forces the reader to confront whether the act of circumcision was a prerequisite or a consequence of his righteous standing before God.
* **"Not in circumcision, but in uncircumcision."**: This is Paul's direct and unequivocal answer. He emphatically states that Abraham's righteousness was *not* reckoned when he was circumcised, but rather when he was *uncircumcised*. This is a crucial historical and theological point, as Abraham's faith was counted as righteousness in [Genesis 15](/genesis/15 "Genesis 15 - God's Covenant with Abraham"), while his circumcision occurred later in [Genesis 17](/genesis/17 "Genesis 17 - The Covenant of Circumcision"). This timing proves that God's declaration of righteousness is based solely on faith, predating any ritualistic act or covenant sign, and thus establishing a pattern of salvation that transcends ethnic and ceremonial boundaries.

#### 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.

* [Romans 3:28](/romans/3-28 "Romans 3:28 - Justification by Faith Apart from Law")
* [Galatians 3:6-9](/galatians/3-6-9 "Galatians 3:6-9 - Believers are Sons of Abraham")
* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Saved by Grace Through Faith")

### 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
* **What religious "circumcisions" or external markers do I sometimes rely on for my sense of righteousness or acceptance before God?**
* **How does understanding Abraham's justification by faith *before* circumcision deepen my appreciation for God's grace and the simplicity of the gospel?**
* **In what ways can I better embody the inclusivity of the gospel, welcoming all people into God's family based on their faith in Christ, rather than on their background or performance?**

### 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](/romans/2-29 "Romans 2:29 - True Circumcision is of the Heart")) through faith in Christ, rather than a physical one. This verse, along with other passages like [Galatians 5:6](/galatians/5-6 "Galatians 5:6 - Faith Working Through Love") and [Colossians 2:11-12](/colossians/2-11-12 "Colossians 2:11-12 - Circumcision of Christ"), 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](/romans/4-11-12 "Romans 4:11-12 - Abraham, Father of All Believers")), 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](/galatians/3-16 "Galatians 3:16 - The Promises Were Made to Abraham and to His Seed")), 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). 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](/galatians/3-28 "Galatians 3:28 - One in Christ Jesus")). 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](/genesis/12-3 "Genesis 12:3 - God's Promise to Abraham")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 6:15

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Galatians 5:6

For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

Genesis 16:1

¶ Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.

Genesis 16:3

And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

Genesis 17:1

¶ And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect.

Genesis 17:10

This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

Genesis 17:23

¶ And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.