Blessing for Jews and Gentiles
Romans 4:9-12
Paul's purpose in this passage is to argue that the blessing of righteousness/forgiveness (see vv.
Published June 1st, 2012
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2011-12-19 09:58:59
2011-12-19 10:19:37
Paul's purpose in this passage is to argue that the blessing of righteousness/forgiveness (see vv. 7-8) is for both Jews and Gentiles. He poses the initial question, and then brings up the issue that will answer the question: the timing of God's crediting of righteousness to Abraham. Paul points out that God credited righteousness to Abraham when uncircumcised and then deduces the real relationship between his circumcision and righteousness: circumcision is a seal of the righteousness he already possessed. He then goes on to explain that the purpose of this two-fold process (righteousness then circumcision) in Abraham's life was so that he would be the father of both the believing uncircumcised (since he too was uncircumcised when his faith was credited for righteousness) and the believing uncircumcised (since he is the physical father of the Jews and was himself later circumcised). Hermeneutically, Paul's argument depends upon the chronological sequence of the Genesis narrative; this stands diametrically opposed to contemporary Jewish interpretive practices which elevated the law to hermeneutical priority and thus interpreted Gen 15:6 in light of Abraham's subsequent circumcision and obedience, especially the near sacrifice of Isaac.
10000000098728 98728 Notes 2011-12-19 09:58:59 2011-12-19 10:19:37 Paul's purpose in this passage is to argue that the blessing of righteousness/forgiveness (see vv. 7-8) is for both Jews and Gentiles. He poses the initial question, and then brings up the issue that will answer the question: the timing of God's crediting of righteousness to Abraham. Paul points out that God credited righteousness to Abraham when uncircumcised and then deduces the real relationship between his circumcision and righteousness: circumcision is a seal of the righteousness he already possessed. He then goes on to explain that the purpose of this two-fold process (righteousness then circumcision) in Abraham's life was so that he would be the father of both the believing uncircumcised (since he too was uncircumcised when his faith was credited for righteousness) and the believing uncircumcised (since he is the physical father of the Jews and was himself later circumcised). Hermeneutically, Paul's argument depends upon the chronological sequence of the Genesis narrative; this stands diametrically opposed to contemporary Jewish interpretive practices which elevated the law to hermeneutical priority and thus interpreted Gen 15:6 in light of Abraham's subsequent circumcision and obedience, especially the near sacrifice of Isaac. notes
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2011-12-19 09:58:59
2011-12-19 10:19:37
editing
Romans
Romans 4:9-12
NT
na27
esv
Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν
Is this blessing then only for the circumcised,
ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν;
or also for the uncircumcised?
alternative
λέγομεν γάρ• ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
We say that faith was counted to Abraham as righteousness.
πῶς οὖν ἐλογίσθη;
How then was it counted to him?
ἐν περιτομῇ ὄντι
Was it before
ἢ ἐν ἀκροβυστίᾳ;
or after he had been circumcised?
ideaexplanation
οὐκ ἐν περιτομῇ
It was not after,
ἀλλʼ ἐν ἀκροβυστίᾳ•
but before he was circumcised.
negativepositive
questionanswer
actionmanner
καὶ σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ,
He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised.
εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας,
The purpose was to make him the father of all who believe without being circumcised,
εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην,
so that righteousness would be counted to them as well,
actionpurpose
καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ.
and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
series
inference
na27
discourse
10000000098728 98728 Arc 2011-12-19 09:58:59 2011-12-19 10:19:37 editing Romans 4 9 4 12 Romans 4:9-12 45 NT na27 esv i212784 i212785 i212772 Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν Is this blessing then only for the circumcised, i212773 ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; or also for the uncircumcised? alternative i212786 i212787 i212774 λέγομεν γάρ• ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. We say that faith was counted to Abraham as righteousness. i212788 i212789 i212775 πῶς οὖν ἐλογίσθη; How then was it counted to him? i212790 i212776 ἐν περιτομῇ ὄντι Was it before i212777 ἢ ἐν ἀκροβυστίᾳ; or after he had been circumcised? alternative ideaexplanation 1 i212791 i212778 οὐκ ἐν περιτομῇ It was not after, i212779 ἀλλʼ ἐν ἀκροβυστίᾳ• but before he was circumcised. negativepositive 2 questionanswer 2 actionmanner 1 i212792 i212780 καὶ σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. i212793 i212794 i212781 εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, The purpose was to make him the father of all who believe without being circumcised, i212782 εἰς τὸ λογισθῆναι [καὶ] αὐτοῖς [τὴν] δικαιοσύνην, so that righteousness would be counted to them as well, actionpurpose 2 i212783 καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. series actionpurpose 2 inference 2 questionanswer 2 1 1 1 na27 25 esv 25 a 50 discourse
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