(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.

Romans 4:9-10. Cometh this blessedness — Mentioned by Abraham and David; on the circumcision — Those that are circumcised only? or upon the uncircumcision also? — The circumcision are the Jews, the members of God’s visible church, and the uncircumcision are the Gentiles, who are out of the visible church. In this question, therefore, the justification of those who are out of the visible church, but who believe and obey God, is implied: for the apostle proves that such are justified, by appealing to Abraham’s justification while in uncircumcision. Abraham was not circumcised till he was ninety-nine years old, Genesis 17:24. At that time Ishmael was thirteen years old, Romans 4:25. But before Ishmael was born, Abraham had his faith counted to him for righteousness, Genesis 15:6, compared with Genesis 16:16. It is evident, therefore, that Abraham was justified in uncircumcision more than thirteen years before he and his family were made the visible church and people of God by circumcision. Heathen, therefore, who believe and obey the true God, as Abraham did, will, like him, have their faith counted to them for righteousness, though no members of any visible church.

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.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 friend of God, without being circumcised, that is, in the condition in which the pagan world then was, then it would follow that the Gentiles might be justified in a similar way now. It would not be departing, therefore, from the spirit of the Old Testament itself, to maintain, as the apostle had done Romans 3, that the Gentiles who had not been circumcised might obtain the favor of God as well as the Jew; that is, that it was independent of circumcision, and might be extended to all.

This blessedness - This happy state or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy.

Upon the circumcision only - The "Jews" alone, as "they" pretended.

Or upon the uncircumcision also - The "Gentiles" who believed, as the "apostle" maintained.

For we say - We all admit. It is a conceded point. It was the doctrine of the apostle, as well as of the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair inference to be drawn from it?

9-12. Cometh this blessedness then, &c.—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." This word cometh is not in the original, but it is aptly inserted by our translators.

Circumcision again is put for the circumcised, and uncircumcision for the uncircumcised: see Romans 2:28.

For we say; q.d. This we have proved, and it is on all hands confessed,

that faith was reckoned to Abraham for righteousness: now, therefore, the question is, whether this blessedness of justification belongs to the circumcised only, or to the uncircumcised also.

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.

{6} Cometh this {e} blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

(6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.

(e) This saying of David, in which he pronounces them as blessed.