as well as the dispensation of God’s grace: for inasmuch as whatever is declared, either of the
righteousness of works or of the blessedness arising from them, does not exist, until this only true
righteousness of faith has preceded, and does alone discharge all its offices, this last must be built
up and established, in order that the other may, as a fruit from a tree, grow from it and flourish.
Romans 4:9-10
- Beatudo ergo ista in circumcisionem modo,
an et in præputium competit? Dicimus enim quod
imputata fuit Abrahæ fides in justitiam. - Cometh this blessedness then upon the
circumcision only,^136 or upon the uncircumcision
also? for we say that faith was reckoned to
Abraham for righteousness. - Quomodo igitur imputata fuit? In
Circumcisione quum esset, an in præputio? Non
in circumcisione, sed in præputio. - How was it then reckoned? when he was
in circumcision, or in uncircumcision? Not in
circumcision, but in uncircumcision.
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 these the first was circumcision, which initiated the Jewish people into
the service of God. He therefore proceeds to demonstrate this also.
We must ever bear in mind, that circumcision is here mentioned as the initial work, so to speak,
of the righteousness of the law: for the Jews gloried not in it as the symbol of God’s favor, but as
a meritorious observance of the law: and on this account it was that they regarded themselves better
than others, as though they possessed a higher excellency before God. We now see that the dispute
is not about one rite, but that under one thing is included every work of the law; that is, every work
to which reward can be due. Circumcision then was especially mentioned, because it was the basis
of the righteousness of the law.
But Paul maintains the contrary, and thus reasons: “If Abraham’s righteousness was the remission
of sins, (which he safely takes as granted,) and if Abraham attained this before circumcision, it then
follows that remission of sins is not given for preceding merits.” You see that the argument rests
(^136) This “only” is not in the original, but is supplied by most commentators: yet it is not necessary, nor makes the meaning
consistent with what follows in Romans 4:10. The ; in the next clause is omitted in many copies; but if retained, it will not
alter the sense. We may render this part of the verse thus,
“Came then this blessedness on the circumcision, or even on the uncircumcision?”
Then in the tenth verse he answerers in the negative, — that it was not to Abraham while “in circumcision,” but while he
was a “in uncircumcision.” The reference is evidently to the first state of things, to the case of Abraham himself. Abraham is
supposed to have been justified by faith about fourteen years before he was circumcised. — Ed.