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.

KJV (with Strong's)

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}.

Complete Jewish Bible

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;

Berean Standard Bible

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.

American Standard Version

Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.

Commentary

### 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](/romans/3 "Romans 3 - Righteousness Through Faith") 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](/romans/3-23 "Romans 3:23 - All Have Sinned")), and that righteousness is now revealed through faith in Jesus Christ ([Romans 3:21-22](/romans/3-21-22 "Romans 3:21-22 - Righteousness of God Through Faith")), Paul turns to Abraham in [Romans 4](/romans/4 "Romans 4 - Abraham Justified by Faith") as the supreme Old Testament example. Verses 1-8 establish that Abraham was justified by faith, not by works, citing [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham's Faith Reckoned as Righteousness"). 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](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision")). 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](/genesis/15 "Genesis 15 - God's Covenant with Abraham"), 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](/romans/4-10-12 "Romans 4:10-12 - Abraham's Circumcision After Justification").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **blessedness (Greek, _makarismós'_):** 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](/romans/4-7-8 "Romans 4:7-8 - The Blessedness of Forgiveness"). It is the divine pronouncement of favor and acceptance that comes with justification.
* **reckoned (Greek, _logízomai'_):** 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.
* **righteousness (Greek, _dikaiosýnē'_):** 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](/romans/4-6-8 "Romans 4:6-8 - David's Testimony of Blessedness"). 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](/genesis/15-6 "Genesis 15:6 - Abraham's Faith Reckoned as Righteousness"). 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](/romans/4-9 "Romans 4:9 - Blessedness for All"). 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.

* [Galatians 3:6-9](/galatians/3-6-9 "Galatians 3:6-9 - Abraham's Faith and the Blessing of Abraham")
* [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham's Faith Reckoned as Righteousness")
* [Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith in Christ")

### 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
* **How does the truth that "blessedness" is for both the circumcised and uncircumcised challenge any exclusive or judgmental attitudes I might hold towards others, particularly those from different backgrounds or traditions?**
* **In what ways might I be tempted to rely on my own "works" or religious performance for my standing with God, rather than fully embracing the truth that faith alone is "reckoned for righteousness"?**
* **How does Abraham's example, as presented in this verse, deepen my understanding of God's consistent character and His universal plan of salvation throughout history?**

### FAQ
**What does "blessedness" refer to in this verse?**

Answer: In [Romans 4:9](/romans/4-9 "Romans 4:9 - Blessedness for All"), "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](/psalm/32-1-2 "Psalm 32:1-2 - Blessed is the One Whose Transgressions are Forgiven"), 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?**

Answer: 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](/romans/4-10 "Romans 4:10 - Abraham Justified Before Circumcision")), 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](/romans/4-11-12 "Romans 4:11-12 - Abraham, Father of All Believers"). 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"?**

Answer: The phrase "faith was reckoned to Abraham for righteousness" (quoting [Genesis 15:6](/genesis/15-6 "Genesis 15:6 - Abraham's Faith Reckoned as Righteousness")) 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](/romans/3-21-22 "Romans 3:21-22 - Righteousness of God Through Faith")). He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/romans/3-26 "Romans 3:26 - God Justifies Through Faith")). 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](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Finisher of Faith")).

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 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.