[a]Came this [b]blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness.

10 [c]How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised.

11 [d]After, he received the [e]sign of circumcision, as the [f]seal of the righteousness of the faith which he had, when he was uncircumcised, [g]that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also.

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Footnotes

  1. Romans 4:9 A new proposition: that this manner of justification belongeth both to uncircumcised, and also to the circumcised, as is declared in the person of Abraham.
  2. Romans 4:9 This saying of David, wherein he pronounceth them blessed.
  3. Romans 4:10 He proveth that it belongeth to the uncircumcised (for there was no doubt of the circumcised) in this sort: Abraham was justified in uncircumcision, therefore this justification belongeth also to the uncircumcised. Nay, it does not appertain to the circumcised in respect of the circumcision, much less are the uncircumcised shut out for their uncircumcision.
  4. Romans 4:11 A preventing of an objection: why then was Abraham circumcised, if he were already justified? That the gift of righteousness (saith he) might be confirmed in him.
  5. Romans 4:11 Circumcision, which is a sign: as we say, the Sacrament of Baptism, for Baptism which is a Sacrament.
  6. Romans 4:11 Circumcision was called before a sign, in respect of the outward ceremony: now Paul showeth the force and substance of that sign, that is, to what end it is used, to wit, not only to signify, but also to seal up the righteousness of faith, whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly indeed, which the Sacraments being joined with the word, do represent.
  7. Romans 4:11 An applying of the example of Abraham to the uncircumcised believers, whose father also he maketh Abraham.

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