¶ [Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Cometh this {G3778} blessedness {G3108} then {G3767} upon {G1909} the circumcision {G4061} only, or {G2228} upon {G1909} the uncircumcision {G203} also {G2532}? for {G1063} we say {G3004} that {G3754} faith {G4102} was reckoned {G3049} to Abraham {G11} for {G1519} righteousness {G1343}.
Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham’s trust was credited to his account as righteousness;
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.
Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.
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Galatians 3:26
For ye are all the children of God by faith in Christ Jesus. -
Galatians 3:28
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. -
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. -
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.
This verse continues Paul's argument in Romans chapter 4, using Abraham as the prime example of justification by faith, not by works or religious ritual. Having established that Abraham's faith was "reckoned" or "imputed" as righteousness (Romans 4:3), Paul now poses a crucial question.
Commentary
Paul asks rhetorically whether the "blessedness" (the state of being justified and having sins covered, as discussed in verses 7-8) is restricted only to those who are circumcised (Jews) or if it also extends to the uncircumcised (Gentiles). His use of Abraham's story provides the answer. The reason Abraham's story is so powerful for this point is stated again: "for we say that faith was reckoned to Abraham for righteousness."
The timing is critical. Abraham believed God, and it was counted to him as righteousness, *before* he received the sign of circumcision in Genesis 17. Therefore, his justification was based on his faith, not on his later circumcision. This proves that righteousness is available through faith to people of any ethnic or religious background, not just those who belong to the circumcised covenant community. This lays the groundwork for Paul's powerful declaration regarding the inclusion of both Jews and Gentiles through faith in Christ.
Key Themes
Linguistic Insights
The key term "reckoned" or "imputed" translates the Greek word λογίζομαι (logizomai), meaning to count, calculate, attribute, or credit. It signifies that righteousness is not earned but is credited to a believer's account by God.
Practical Application
This verse is foundational for understanding the gospel message. It assures us that God's plan of salvation has always been based on faith, not on our background, ethnicity, or religious performance. Regardless of who you are or where you come from, righteousness before God is available simply by placing your faith in Him, just as Abraham did. It underscores the universal accessibility of God's grace through faith in Jesus Christ, confirming that God is Lord over all, and rich unto all that call upon him.