How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
πως ουν ελογισθη εν περιτομη οντι η εν ακροβυστια ουκ εν περιτομη αλλ εν ακροβυστια
10 Church Fathers comment on this verse
"For we say that faith was reckoned to Abraham as righteousness" (Rom. 4:9). Above, referring to Scripture, the Apostle said: "For what does Scripture say? Abraham believed God, and it was reckoned to him as righteousness" (Rom. 4:3). Here he proposes another point and affirms that righteousness existed in uncircumcision. Then he resolves the new objection arising from this: if Abraham was justified while uncircumcised, why was circumcision introduced?
If, he says, blessedness belongs to the one to whom the Lord will not reckon sin, that is, to the justified, and Abraham was justified, then he certainly received blessedness. Let us see, then, when he was justified: before circumcision, or after circumcision? Certainly before circumcision. Therefore blessedness falls upon the uncircumcision. That is, it belongs more to the uncircumcision than to the circumcision.
Now we shall speak, drawing proofs from the Holy Scriptures themselves and making a fine and careful inquiry into each matter. The mystery of justification in faith was proclaimed before circumcision in the law. A type was written beforehand for the Israelites, showing that they could not at any time be saved except through Christ alone, who justifies the ungodly and remits offenses.
Besides this, we shall also say that those born from the promise given to blessed Abraham in Isaac are heirs of God. They will be numbered among the truly lawful children of God.
The most holy Paul writes thus in the Epistle to the Romans. He makes an even more subtle inquiry into the mystery, and says: "For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith. If those who are of the law are heirs, faith is made void and the promise made of no effect. For the law produces wrath, because where there is no law there is no transgression. Therefore it is of faith, that it might be according to grace, so that the promise might be sure for all the seed, not only for that which is of the law, but also for that which is of the faith of Abraham. Who is the father of us all, as it is written: I have made you a father of many nations, before God whom he believed, who gives life to the dead and calls the things that do not exist as though they existed" (Rom 4:13-17).
Do you hear how everywhere, and without concealment, he affirms and says that to Abraham, who did not yet have circumcision, but was still in uncircumcision, the grace justifying him through faith was given?
Again his discourse pauses over Abraham's uncircumcision. So, he says, "How is faith reckoned to Abraham as righteousness? When he was in circumcision, or in uncircumcision?" See, he says, the power of faith. It is not written that Abraham was justified when he received circumcision, but when he believed.
Abraham, while uncircumcised, believed God. What did he believe? That He would bring forth an offspring, that is, a son, through whom all nations would be justified by faith in uncircumcision, just as Abraham himself was (cf. Gen. 17:6-24).
The Apostle proved that faith is older not only than the law, but even than circumcision itself. The patriarch received testimony concerning his righteousness by faith before circumcision. What need of circumcision, then, had the man who had acquired righteousness through faith? The Apostle clearly teaches this.
Verses 9-11. So that no one might apply David's saying only to those under the law or to the circumcised, the Apostle asks whom David had in mind when he called a man blessed. Did he mean only the circumcised, or also the uncircumcised? By the example of the same Abraham, who received righteousness long before circumcision, he proves that blessedness belongs to the uncircumcised.
Then, anticipating the question why Abraham received circumcision if he had already been justified, the Apostle says that circumcision was a sign, a seal of the righteousness received through faith. Indeed, at its institution it is called the sign of the covenant (Gen 17:11).
"Which he had while uncircumcised" refers not to righteousness, but to faith, as in the Russian text. The Apostle also shows the reason for justification before circumcision: that Abraham might be father of those who believe while uncircumcised. In verse 12 he indicates that he is also father of circumcision, but of such circumcision as is accompanied by imitation of his faith.
Fourth section. Justifying faith is not the destruction of the law. On the contrary, it was and always is the continual and universal means of justification. This is proved by the example of Abraham and the testimony of David, and by the greatness of the fruits of our justification and of God's love, which do not correspond to our sinfulness (Rom 4-5:11).
Rom 4:1-25. "What does the Scripture say" about Abraham? "Abraham believed God, and it was counted to him as righteousness" (Rom 4:3). "So also David calls blessed the man to whom God counts righteousness apart from works" (Rom 4:6).
Looking more deeply into the history of Abraham, the Apostle asks: "When was it counted" to Abraham? "Was it after circumcision, or before circumcision? Not after circumcision, but before circumcision." For Abraham received the announcement of the birth of a son, and believed it, while he was still uncircumcised. "And he received the sign of circumcision as a seal of the righteousness through faith which he had while uncircumcised" (Rom 4:10-11).
In this event, that is, in the institution of circumcision after Abraham's faith had already been declared because of God's promise to him, the holy Apostle sees God's deliberate purpose. It was to show in Abraham a universal model of faith for both the circumcised and the uncircumcised. It was also so that he would be not the bodily, but the spiritual father of all believers, "that righteousness might be counted to them also," as those "who walk in the footsteps of the faith he had while uncircumcised" (Rom 4:12).
Likewise, not by works but by God's mercy, those are blessed who, according to David, receive from God forgiveness of sins. Their sins, as though covered by God's mercy, are not imputed to them as guilt (Ps 31:1-2).
The words of David's prophetic psalm refer more to New Testament people, whose sins are covered by the sufferings of Christ the Savior. But the Hebrews might think that they refer only to Old Testament people, and therefore serve to confirm their opinion about justification by works. Therefore the Apostle returns again to the example of Abraham.
Returning to Abraham's example, the Apostle draws a conclusion from the fact that his justification by faith took place long before circumcision, fourteen years earlier, and before the birth of his son. First, circumcision was only the seal of that justification which was accomplished through faith. Second, Abraham was the father of all believers, uncircumcised and circumcised, provided they are guided by the same living faith by which Abraham lived.
St. John Chrysostom writes: "If Abraham was justified and crowned before circumcision, it follows that he is first the father of the uncircumcised, and only afterward the father of the circumcised. Therefore circumcision appeared later than faith. Not only was it later, but it was much lower than faith, as much as a sign is lower than the thing signified, as, for example, military clothing is lower than the soldier. Circumcision is a sign when the very thing of which it is the sign is visible, that is, when faith is visible in you. You received the sign so that you might seek the thing of which you have the sign. But if you find the thing even without the sign, then you do not need the sign. Therefore circumcision proclaims this one thing: that circumcision is not needed."
What you see in him, judge in the same way about all. If faith was counted to him as righteousness after circumcision, then the grace of such imputation of righteousness, or, according to holy David, the blessedness of non-imputation of sin, must belong only to circumcised Jews.
But if it was before circumcision, then all this must extend also to the uncircumcised Gentiles. What, then, do you see in Abraham? When was faith counted to him as righteousness? Was it while he was in circumcision or in uncircumcision? "Not in circumcision, but in uncircumcision."
Therefore the law of grace, the imputation of righteousness by faith and the blessedness of forgiveness of sins, must extend also to the uncircumcised. Thus St. Paul "showed that this grace is offered to all" (Blessed Theodoret).
But after this it is natural to ask: why, then, circumcision? If everything is from faith, what does circumcision mean? The holy Apostle answers this:
Passages read together with this verse.
Greek text, 15 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS