Romans 4:9Meaning & Commentary from the Church Fathers

This blessedness, which is far greater than forgiveness of sins, does it belong to circumcision or to uncircumcision? The question, then, is this: with what is this great good, blessedness, connected, with circumcision or with uncircumcision?

Notice the character of his speech. The Apostle proves that blessedness is not only not foreign to uncircumcision, but is more compatible with it than with circumcision. David himself, who calls blessed the one who received forgiveness of sins, was circumcised and speaks to the circumcised. Therefore notice what skill Paul showed in applying David's words to the uncircumcised.

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.

Come, he says, let us consider: from what does this blessedness come? In uncircumcision? But they believed, and their sins were covered through baptism. In circumcision? But they expose it daily, and the laws of sacrifices dishonor it. That is, they do so by revealing the sins that were allowed during the sacrifices.

If in those days the Gentiles were not forbidden to take upon themselves the burden of the law and the promise made to Abraham, how can they be hindered from coming to grace in the times of Christ, when God has openly called them?

The Apostle shows that this grace is offered to all, and he asks: "Does this blessedness then come upon the circumcision, or upon the uncircumcision also?" Then he again proves the point proposed by the patriarch Abraham: "For we say that faith was reckoned to Abraham as righteousness."

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).

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).

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.

To whom does Saint David foretell this blessedness from mercy and the forgiveness of sins? To the circumcision, or also to the uncircumcision? To circumcised Jews alone, or also to uncircumcised Gentiles? To resolve this, go higher from Saint David to righteous Abraham, and see how the matter stood with him. We, that is, I, or all the Apostles, or Christians generally, say on the basis of the testimony of God's word that faith was reckoned to righteous Abraham as righteousness. Now consider when it was reckoned to him as righteousness: before circumcision, or after circumcision.