Romans 4:9
Verse (Click for Chapter)
New International Version
Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham's faith was credited to him as righteousness.

New Living Translation
Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith.

English Standard Version
Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.

Berean Study Bible
Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham's faith was credited as righteousness.

Berean Literal Bible
Is this blessing then on the circumcision, or also on the uncircumcision? For we are saying faith was credited to Abraham as righteousness.

New American Standard Bible
Is this blessing then on the circumcised, or on the uncircumcised also? For we say, "FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."

King James Bible
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Holman Christian Standard Bible
Is this blessing only for the circumcised, then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness.

International Standard Version
Now does this blessedness come to the circumcised alone, or also to the uncircumcised? For we say, "Abraham's faith was credited to him as righteousness."

NET Bible
Is this blessedness then for the circumcision or also for the uncircumcision? For we say, "faith was credited to Abraham as righteousness."

New Heart English Bible
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was credited to Abraham as righteousness.

Aramaic Bible in Plain English
Is this blessing therefore on the circumcision or on the uncircumcision? For we say “His faith was accounted to Abraham for righteousness.”

GOD'S WORD® Translation
Are only the circumcised people blessed, or are uncircumcised people blessed as well? We say, "Abraham's faith was regarded as God's approval of him."

New American Standard 1977
Is this blessing then upon the circumcised, or upon the uncircumcised also? For we say, “FAITH WAS RECKONED TO ABRAHAM AS RIGHTEOUSNESS.”

Jubilee Bible 2000
Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as righteousness.

King James 2000 Bible
Comes this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

American King James Version
Comes this blessedness then on the circumcision only, or on the uncircumcision also? for we say that faith was reckoned to Abraham for 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.

Douay-Rheims Bible
This blessedness then, doth it remain in the circumcision only, or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.

Darby Bible Translation
[Does] this blessedness then [rest] on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.

English Revised 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.

Webster's Bible Translation
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.

Weymouth New Testament
This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith--so we affirm--was placed to his credit as righteousness.

World English Bible
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

Young's Literal Translation
Is this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
Study Bible
Abraham Justified by Faith
8Blessed is the man whose sin the Lord will never count against him.” 9Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited as righteousness. 10In what context was it credited? Was it after his circumcision, or before? It was not after, but before.…
Cross References
Genesis 15:6
Then he believed in the LORD; and He reckoned it to him as righteousness.

Romans 3:30
since there is One God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Romans 4:3
For what does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."

Romans 4:10
In what context was it credited? Was it after his circumcision, or before? It was not after, but before.

Galatians 3:14
He redeemed us so that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
Treasury of Scripture

Comes this blessedness then on the circumcision only, or on the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Cometh.

Romans 3:29,30 Is he the God of the Jews only? is he not also of the Gentiles? Yes, …

Romans 9:23,24 And that he might make known the riches of his glory on the vessels …

Romans 10:12,13 For there is no difference between the Jew and the Greek: for the …

Romans 15:8-19 Now I say that Jesus Christ was a minister of the circumcision for …

Isaiah 49:6 And he said, It is a light thing that you should be my servant to …

Luke 2:32 A light to lighten the Gentiles, and the glory of your people Israel.

Galatians 3:14,26-28 That the blessing of Abraham might come on the Gentiles through Jesus Christ…

Ephesians 2:11-13 Why remember, that you being in time past Gentiles in the flesh…

Ephesians 3:8 To me, who am less than the least of all saints, is this grace given…

Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, …

for we. See on

Romans 4:3 For what said the scripture? Abraham believed God, and it was counted …

(9-12) What is the bearing of this upon the relation between Jew and Gentile? Is the blessedness of the justified state reserved only for the former? Is it limited to those who are circumcised? On the contrary, the state of justification was attributed to Abraham himself before he was circumcised. Justification is the result of faith, not of circumcision. Circumcision is so far from superseding faith that it was only the sign or seal of it.

This, then, is the great test. Those who have it may hope for justification, whether their descent from Abraham is spiritual or literal.

(9) Cometh this blessedness.--We shall, perhaps. best see the force of the particles "then" and "for" if we take the sentence out of its interrogative form. "It follows from the language of David that the blessedness thus predicated belongs to the uncircumcised as well as to the circumcised, for"--then comes the first premise of the argument by which this is proved. It was the act of faith which was the cause of Abraham's justification. But both the act of faith and the justification consequent upon it were prior to the institution of the rite of circumcision. The narrative of this institution falls in Genesis 17, when Abraham was ninety-nine years old, and Ishmael, his son, thirteen (Genesis 17:1; Genesis 17:24-25), while the vision and promise of Genesis 15 apparently came before the birth of Ishmael.

Verses 9, 10. - Cometh this blessedness then (properly, is then this blessing) upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How (i.e., as the context shows, under what circumstances) was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. Faith, and not works, having been shown to be the principle of Abraham's justification, and those who were under the Mosaic Law, represented by David, having been seen to have shared the blessing of being so justified, the question still remains, whether it may not be confined to them only, or to Abraham's circumcised descendants only. That this cannot be is shown in two ways: firstly (vers. 10-13), from the fact that Abraham was himself uncircumcised when he was spoken of as being thus justified, so that neither the capability nor the inheritance of such justification can be viewed as dependent on circumcision; and, secondly (vers. 13-16), it is argued that the Law could not appropriate the privilege to his carnal descendants, the very principle of law being the opposite of that on which Abraham is said to have been justified. Thus the seed, innumerable as the stars, to be understood as inheritors of the promise made to him, and sharers in his blessing, are not his circumcised descendants, but a spiritual seed - they which are of faith being the true children of Abraham (Galatians 3:7). Cometh this blessedness then upon the circumcision only?.... That is, upon the circumcised Jews; are they the only persons that partake of this happiness? the word "only" is rightly supplied, and is in the Claromontane exemplar used by Beza, and in the Vulgate Latin and Ethiopic versions:

or upon the uncircumcision also? upon the uncircumcised Gentiles; do not they likewise share in this blessedness?

for we say, that faith was reckoned to Abraham for righteousness. The design of these words with the following, is to prove that the blessing of justification belongs to Gentiles as well as Jews, and that it is by faith, and not by circumcision; which is done by observing the state and condition Abraham was in when justified. 9-12. Cometh this blessedness then, etc.—that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer—the model man of justification by faith—after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."4:1-12 To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that he believed God, and it was counted to him for righteousness, Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, their faith being counted for righteousness, their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, the Lord our Righteousness. Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.
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