Romans 4:9

“[Cometh] this blessedness then upon the circumcision [only]? etc..] That is, upon the circumcised Jews; are they the only persons that partake of this happiness? the word “only” is rightly supplied, and is in the Claromontane exemplar used by Beza, and in the Vulgate Latin and Ethiopic versions: or upon the uncircumcision also? upon the uncircumcised Gentiles; do not they likewise share in this blessedness? for we say, that faith was reckoned to Abraham for righteousness. The design of these words with the following, is to prove that the blessing of justification belongs to Gentiles as well as Jews, and that it is by faith, and not by circumcision; which is done by observing the state and…”

“Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."”

“Cometh ... - The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the Law? or whether it was without obedience to the Law? Having shown that Abraham was justified by faith in accordance with the doctrine which he was defending, the only remaining inquiry was whether it was after he was circumcised or before; whether in consequence of his circumcision or not. If it was after his circumcision. the Jew might still maintain that it was by complying with the works of the Law; but if it was before, the point of the apostle would be established, that it was without the works of the Law. Still further, if he was justified by faith…”

“This happiness - Mentioned by Abraham and David. On the circumcision - Those that are circumcised only. Faith was imputed to Abraham for righteousness - This is fully consistent with our being justified, that is, pardoned and accepted by God upon our believing, for the sake of what Christ hath done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be "imputed to us for righteousness," as it is the sole condition of our acceptance. We may observe here, forgiveness, not imputing sin, and imputing righteousness, are all one. Romans 4:10”

“Cometh: Rom 3:29, Rom 3:30, Rom 9:23, Rom 9:24, Rom 10:12, Rom 10:13, Rom 15:8-19; Isa 49:6; Luk 2:32; Gal 3:14, Gal 3:26-28; Eph 2:11-13, Eph 3:8; Col 3:11 for we: Rom 4:3 Romans 4:10”