Romans 4:9

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 BLESSEDNESS THEN UPON THE CIRCUMCISION ONLY ... , FOR WE SAY THAT FAITH WAS RECKONED TO ABRAHAM FOR RIGHTEOUSNESS....

9-10.As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law. But we ought to consider what sort of men were those with whom Paul was reasoning; for we know that hypocrites, whilst they generally boast of meritorious works, do yet disguise themselves in outward masks. The Jews also had a peculiar way of their own, by which they departed, through a gross abuse of the law, from true and genuine righteousness. Paul had said, that no one is blessed but he whom God reconciles to himself by a gratuitous pardon; it hence follows, that all are accursed, whose works come to judgment. Now then this principle is to be held, that men are justified, not by their own worthiness, but by the mercy of God. But still, this is not enough, except remission of sins precedes all works, and of the...

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," Genesis 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...

Verse Romans 4:9. COMETH _THIS BLESSEDNESS - UPON THE CIRCUMCISION_ ONLY] The word μονον, _only_, is very properly supplied by our translators, and indeed is found in some excellent MSS., and is here quite necessary to complete the sense. The apostle's question is very nervous. If this pardon, granted in this way, be essential to _happiness_ - and David says it is so - then is it the privilege of the _Jews_ exclusively? This cannot be; for, as it is by the mere _mercy_ of God, through _faith_, the _circumcision_ cannot even claim it. But if God offer it to the circumcision, not because they have been _obedient_, for they also have _sinned_, but because of his _mere mercy_, then of course the same blessedness may be offered to the _Gentiles_ who believe in the Lord Jesus. And this is evident; _for we say_, following ou...

COMETH ... - The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the Law? or whether it was without obedience to the Law? Having shown that Abraham was justified by faith in accordance with the doctrine which he was defending, the only remaining inquiry was whether it was after he was circumcised or before; whether in consequence of his circumcision or not. If it was after his circumcision. the Jew might still maintain that it was by complying with the works of the Law; but if it was before, the point of the apostle would be established, that it was without the works of the Law. Still further, if he was justified by faith before he was circumcised. then here was an instance of justification and acceptance without conformity to the Jewish Law; and if the father of the Jewish nation was so justified, and reckoned as a frie...

EXPOSITION ROMANS 4:1 (5) _Abraham himself shown to have been justified by faith, and not by works, believers being his true heirs._ The main points of the argument may be summarized thus: When Abraham obtained a blessing to himself and to his seed for ever, it was by faith, and not by works, that he is declared to have been justified so as to obtain it. Thus the promise to his seed, as well as to himself, rested on the principle of justification by faith only. The Law, of which the principle was essentially different, could not, and did not, in itself fulfil that promise; and that its fulfilment was not dependent on circumcision, or confined to the circumcised, is further shown by the fact that it was before his own circumcision that he received the blessing and the promise, Hence the seed intended in the promise was his spiritual seed, who a

[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....

Romans 4:1. _What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness._ He stands as the great Father of believers, and this is the charter given to him, and given to all believers in him. «Abraham believed God, and it was counted to him for righteousness.» Romans 4:4. _Now to him that worketh is the reward not reckoned of grace, but of debt._ That is to say, to him who hopes to be saved by his works, to whom salvation is of merit. He has worked for the reward. He has earned it. Do not talk about grace in that case....

CHAPTER 4 _ 1. The Witness of Abraham to Justification. (Romans 4:1 .)_ 2. As Confirmed also by David. (Romans 4:6 .) 3. Circumcision the Sign of the Covenant. (Romans 4:9 .) 4. Faith in Him Who Raiseth the Dead. (Romans 4:13 .) Romans 4:1 Two witnesses are summoned next in whose lives the truth of justification by faith is illustrated. The Jews boasted of Abraham as the father of their nation. “Abraham our father” is still the common phrase used by all orthodox Jews as it was in the days of John the Baptist, as he declared, “Sa

ROMANS 4:1_ A_. THE EXAMPLE OF ABRAHAM. Romans 4:1. The Jewish objector once more: What about Abraham then? (_mg.);_ if the circumcised Israelite is justified on no more favourable terms than the Gentile outsider, how was it with our great forefather? Abraham's case was the _instantia probans_ for Jewish theology. Romans 4:2 f. If Abraham had been justified by works, Paul replies, he has ground of glorying; but however great his glory amongst men, he has none Godwards, Nay, Scripture says, But Abraham _believed God_ and it was counted to him for righteousness (_cf._ Galatians 3:6 f.)....