Romans 4:10
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Original Language Analysis
πῶς
How
G4459
πῶς
How
Strong's:
G4459
Word #:
1 of 15
an interrogative particle of manner; in what way? (sometimes the question is indirect, how?); also as exclamation, how much!
ἐλογίσθη
reckoned
G3049
ἐλογίσθη
reckoned
Strong's:
G3049
Word #:
3 of 15
to take an inventory, i.e., estimate (literally or figuratively)
περιτομῇ
circumcision
G4061
περιτομῇ
circumcision
Strong's:
G4061
Word #:
5 of 15
circumcision (the rite, the condition or the people, literally or figuratively)
ἀκροβυστίᾳ·
uncircumcision
G203
ἀκροβυστίᾳ·
uncircumcision
Strong's:
G203
Word #:
9 of 15
the prepuce; by implication, an uncircumcised (i.e., gentile, figuratively, unregenerate) state or person
περιτομῇ
circumcision
G4061
περιτομῇ
circumcision
Strong's:
G4061
Word #:
12 of 15
circumcision (the rite, the condition or the people, literally or figuratively)
Historical Context
Paul's chronological argument would have been familiar to his Jewish readers who knew the Abraham narrative well. However, his interpretation challenged the prevailing view that circumcision was essential for covenant membership. By showing Abraham was justified as 'uncircumcised,' Paul establishes that Gentile believers need not become Jewish to be saved—they stand in the same relationship to God as Abraham did before Genesis 17.
Questions for Reflection
- Why is the timing of Abraham's justification so crucial to Paul's argument, and what collapses if circumcision preceded faith?
- How does Abraham's fourteen years of justified-but-uncircumcised status provide a pattern for Gentile inclusion?
- What modern 'circumcisions'—sacraments, rituals, practices—do Christians mistakenly treat as grounds rather than signs of salvation?
Related Resources
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Analysis & Commentary
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. Paul answers his own rhetorical question with devastating simplicity: Abraham was justified while still en akrobystia (ἐν ἀκροβυστίᾳ, "in uncircumcision"), not en peritomē (ἐν περιτομῇ, "in circumcision"). The chronology of Genesis is irrefutable: Chapter 15 (justification by faith) precedes Chapter 17 (institution of circumcision) by at least 14 years. Abraham believed and was credited with righteousness while he was, in Jewish reckoning, a Gentile!
This temporal sequence has profound theological implications. Circumcision cannot be the means of justification since Abraham was already justified before receiving it. At most, circumcision could be a sign or seal of a righteousness already possessed, which is exactly what Paul will argue in verse 11. For fourteen years, Abraham stood before God as righteous while uncircumcised—proving that the covenant sign is not the ground of acceptance. This demolishes any notion that ritual observance contributes to justification.