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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:9–16. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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If Abraham was justified by faith before he was circumcised, then it is possible for anyone who believes in God to be justified by faith, even if uncircumcised.
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 they should be prevented from coming to grace, when God has clearly invited them?
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?
Paul means that the blessing is to be found in each of the three periods of nature, circumcision and Christian faith. Everyone agrees that faith was reckoned to Abraham as righteousness. Therefore, what reason discovers about Abraham, we will heed with regard to the rest.
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Summary
Romans 4:9 presents Paul's pivotal rhetorical question concerning the scope of God's blessing and justification, inquiring whether it is exclusively for the circumcised (Jews) or also extends to the uncircumcised (Gentiles). He immediately grounds his answer in the foundational truth established in the preceding verses: Abraham's faith, not his adherence to ritual or law, was "reckoned" or "credited" to him as righteousness, thereby demonstrating a universal principle of salvation by grace through faith.
Context
Literary Context
Romans 4:9 builds directly upon Paul's profound theological argument initiated in Romans 3 regarding justification by faith apart from works of the Law. Having declared that "all have sinned, and come short of the glory of God" (Romans 3:23), and that righteousness is now revealed through faith in Jesus Christ (Romans 3:21-22), Paul turns to Abraham in Romans 4 as the supreme Old Testament example. Verses 1-8 establish that Abraham was justified by faith, not by works, citing Genesis 15:6. Verse 9 then serves as a bridge, extending the implications of Abraham's justification to address the pressing question of who can receive this "blessedness," setting the stage for Paul's subsequent demonstration that Abraham's faith preceded his circumcision.
Historical & Cultural Context
The early Christian church was a melting pot of Jewish and Gentile believers, often leading to significant theological and cultural tensions. For centuries, circumcision had been the definitive sign of the covenant between God and Abraham's descendants, marking them as God's chosen people (Genesis 17:9-14). Many Jewish Christians believed that Gentile converts needed to undergo circumcision and adhere to the Mosaic Law to be truly saved and fully integrated into the people of God. Paul's argument in Romans directly confronts this deeply ingrained cultural and religious assumption. By asking if "this blessedness" applies only to the circumcised, Paul addresses the very heart of the conflict, challenging the notion that ethnic or ritualistic identity is a prerequisite for a right standing with God. His use of Abraham, the patriarch revered by all Jews, was a strategic and powerful move to dismantle the exclusivity often associated with the Law and circumcision.
Key Themes
This verse is central to several major theological themes in Romans and throughout Paul's epistles. Foremost is the theme of Justification by Faith, emphasizing that a right standing with God is a divine imputation based on belief, not on human merit or ritual observance. This directly contrasts with Justification by Works of the Law, which Paul systematically refutes. The verse also highlights the Universality of the Gospel, demonstrating that God's plan of salvation is not limited to one ethnic group (the Jews) but is open to all people, both circumcised and uncircumcised. Abraham's experience, as detailed in Genesis 15, serves as the Abrahamic Paradigm for Salvation, providing a historical and theological precedent for justification by faith that predates the Mosaic Law and the rite of circumcision. This foundational truth lays the groundwork for the inclusion of Gentiles into God's family, a theme Paul elaborates on in subsequent verses, particularly in Romans 4:10-12.
Exposition and Analysis
Key Word Analysis
From the root meaning "to be blessed" or "happy," this term refers to the state of being declared fortunate or happy by God. In this context, it specifically denotes the spiritual blessedness of having sins forgiven and righteousness imputed, as described in Romans 4:7-8. It is the divine pronouncement of favor and acceptance that comes with justification.
This verb means to count, calculate, attribute, or credit to an account. It is a forensic or legal term, indicating that righteousness is not earned or inherently possessed but is divinely credited to a person's spiritual account. It signifies a declarative act by God, where He imputes righteousness to the believer, treating them as if they were righteous, based on their faith.
This term refers to the state of being just, equitable, or morally right. In a theological sense, it is the quality of being in right standing with God. Here, it specifically refers to imputed righteousness—a righteousness that God graciously bestows upon those who believe, rather than a righteousness achieved through perfect obedience to the Law. It is the basis for acceptance and favor before a holy God.
Verse Breakdown
"Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also?"
Paul opens with a rhetorical question, designed to provoke thought and lead the reader to the inevitable conclusion he is about to present. "This blessedness" refers back to the state of forgiveness and imputed righteousness described in Romans 4:6-8. The core of the question lies in the "only" versus "also" – is this divine favor restricted to those marked by the covenant sign of circumcision (Jews), or does it extend universally to those without that sign (Gentiles)? This question directly addresses the exclusive claims of some Jewish believers regarding salvation.
"for we say that faith was reckoned to Abraham for righteousness."
This clause provides the immediate and irrefutable answer to Paul's rhetorical question. The conjunction "for" (Greek, gar) introduces the reason or explanation. Paul appeals to a commonly accepted truth, "we say," which refers to the consensus among those who understand the Scriptures, particularly Genesis 15:6. The crucial point is that Abraham's faith was "reckoned" (imputed, credited) to him as righteousness. This statement sets up the argument in the following verses (10-12) that this reckoning occurred before Abraham was circumcised, thereby proving that righteousness by faith is available to both circumcised and uncircumcised.
Literary Devices
Paul masterfully employs several literary devices in Romans 4:9. The most prominent is the Rhetorical Question, "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also?" This is not a question seeking information, but one designed to guide the audience to a specific, self-evident truth, compelling them to consider the logical implications of his argument. Following this, Paul uses Argument from Example, specifically the example of Abraham, who is universally revered by both Jewish and Gentile converts. By citing Abraham's experience, Paul leverages an undeniable historical and theological precedent to support his radical claim about universal justification. Finally, the verse employs Antithesis by setting "the circumcision" against "the uncircumcision," highlighting the stark contrast between two groups and directly addressing the tension between them within the early church. This juxtaposition underscores the inclusivity of God's grace.
Theological and Thematic Connections
Romans 4:9 is a cornerstone for understanding the universal scope of God's saving grace and the singular method of justification: faith. By demonstrating that Abraham, the father of the Jewish nation, was justified by faith before his circumcision, Paul dismantles the notion that physical lineage or ritual observance is a prerequisite for a right standing with God. This verse powerfully asserts that God's covenant blessings are not confined to a particular ethnic group but are accessible to all who believe, regardless of their background. It underscores the profound truth that salvation is a gift received through faith, not a reward earned through works or adherence to external markers. This principle ensures that no one can boast in their own merit, but all glory belongs to God for His gracious provision.
Reflection and Application
Romans 4:9 offers profound assurance and liberation to believers today. It reminds us that our standing before God is not based on our performance, our religious background, or any external rituals we observe, but solely on the grace of God received through faith. This truth should humble us, eradicating any sense of spiritual superiority based on our ethnicity, church tradition, or personal achievements. It calls us to embrace a radical inclusivity, recognizing that every person, regardless of their past or present circumstances, can find full acceptance and righteousness in God through faith in Christ. This understanding should fuel our evangelism, compelling us to share the good news that God's "blessedness" is available to all, breaking down any walls of division we might erect between people. It also provides deep comfort, assuring us that our salvation is secure, resting not on our fluctuating obedience, but on God's unchanging character and His gracious act of reckoning.
Questions for Reflection
FAQ
What does "blessedness" refer to in this verse?
In Romans 4:9, "blessedness" (Greek, makarismós) refers to the state of divine favor and spiritual well-being that comes from having one's sins forgiven and righteousness imputed by God. Paul connects it directly to the Old Testament teaching in Psalm 32:1-2, which speaks of the blessedness of the one whose transgressions are forgiven and whose sin the Lord does not count against them. It signifies a profound spiritual privilege and a right standing with God.
Why is Abraham so important to Paul's argument about justification by faith?
Abraham is crucial because he is the patriarch of the Jewish nation, revered by all Jews as their father. By demonstrating that Abraham was justified by faith before he received the sign of circumcision (as explained in Romans 4:10), Paul proves that God's method of justification has always been by faith, not by adherence to the Mosaic Law or the ritual of circumcision. This makes Abraham a universal father of faith, not just for the circumcised but also for the uncircumcised who believe, as highlighted in Romans 4:11-12. His experience provides irrefutable historical and theological proof for Paul's argument that salvation is available to all through faith.
What does it mean that "faith was reckoned to Abraham for righteousness"?
The phrase "faith was reckoned to Abraham for righteousness" (quoting Genesis 15:6) means that God counted or credited Abraham's act of believing Him as the basis for declaring him righteous. This "reckoning" (Greek, logízomai) is a divine imputation, not an earned status. It signifies that righteousness is not something Abraham achieved through his own works or merit, but something God graciously attributed to him because of his faith. This concept is foundational to the doctrine of justification by faith, where God declares a sinner righteous not based on their performance, but on their faith in Christ, crediting Christ's perfect righteousness to their account.
Christ-Centered Fulfillment
Romans 4:9, by asserting that "faith was reckoned to Abraham for righteousness" and extending this "blessedness" to both circumcised and uncircumcised, finds its ultimate and glorious fulfillment in Jesus Christ. Abraham's faith was directed towards God's promises, which ultimately pointed to the coming Messiah. In Christ, the object of saving faith is fully revealed. The "blessedness" of forgiveness and imputed righteousness, which Abraham experienced by believing God's word, is now fully realized and made accessible to all who place their faith in Jesus. Christ is the one in whom God's righteousness is perfectly embodied and through whom it is freely offered (Romans 3:21-22). He is the Lamb of God who takes away the sin of the world (John 1:29), and by His atoning sacrifice, He has secured the means by which God can be both just and the justifier of the one who has faith in Jesus (Romans 3:26). Thus, the universal scope of salvation anticipated in Abraham's justification is fully unveiled and actualized in the person and work of Christ, making Him the "author and finisher of our faith" (Hebrews 12:2).