EXPOSITORY (ENGLISH BIBLE)
(25-29) This section forms a connecting-link with the opening of the next chapter. “The characteristic mark and badge of the Jew has two sides, the one outward and formal, the other inward and real. Its essence consists in the latter, and without this inward circumcision the outward profits nothing. It is not necessary to be born a Jew to possess it.” Precisely the same language might be applied to the Christian sacraments, or to the privileges of any particular communion. Privileges they may be, but they depend for their efficacy entirely upon the disposition of the heart which underlies them.
(25)Is made.—Is become,—ipso facto, “is reduced to the case of.”
Romans 2:25-27.
For circumcision verily profiteth —He does not say
justifieth.How far it profited is shown in the third and fourth chapters:
if thou keep the law— Here, as in many other passages, the apostle speaks to the thoughts of the Jewish readers. They fancied that circumcision, by showing that they were descended from Abraham, and were members of God’s covenant, would ensure their salvation, though they were ever so wicked. But the apostle tells them their circumcision would avail them only if they practised the law; that is, performed the things required in the covenant with Abraham; (see
Romans 2:12;) in which case, as the seal of that covenant, it would give them assurance of salvation. But, if they did not perform the precepts of that covenant, their circumcision would be of no use to them.
If thou be a breaker of the law —Living in known sin,
thy circumcision is made uncircumcision— Is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism.
Therefore,&c. — As if he had said, Since the stress of all lies upon keeping the law, therefore,
if the uncircumcision— That is, a person uncircumcised;
keep the righteousness of the law— Walk agreeably to it;
shall not his uncircumcision be counted for circumcision— In the sight of God? He shall be accounted a Jew spiritually, (
Romans 2:29,) and accepted of God, rather than you carnal Jews, who continue to live in sin, and boast of your circumcision. The expression,
τα δικαιωματα του νομου, rendered,
the righteousness of the law,is in the plural number, and rendered by Locke,
the rectitude of the law;considering Paul as using it “for all those precepts of the law which contain in them any part of the natural and eternal rule of rectitude, which is made known to men by the light of reason: a rule of their actions, which all mankind, uncircumcised as well as circumcised, had, and is that which (
Romans 1:32) Paul calls
δικαιωμα του θεου, [rendered there,
the judgment of God,] because it came from God, and was made by him the moral rule to all mankind, being laid within the discovery of their reason. And this rule of morality Paul says the Gentile world did acknowledge.” Doddridge renders the expression,
the righteous determinations of the law;and Macknight,
the precepts of the law;referring to the above-quoted expression,
Romans 1:32, which he considers as signifying the law of God written on men’s hearts; or, as he here terms it:
the law of faith,“the precepts of which,” he says, “the Gentiles may both know and keep. For the light of natural reason dictates its two great precepts, namely, that men should believe in God, and obey him from love. Further, the precepts of this law are very properly expressed by words which literally signify
righteousness of the law,because they who keep them are accounted righteous in the sight of God; that is, are treated by God as righteous persons for the sake of Christ.”
Andshall not uncircumcision which is by nature— Those who are, literally speaking, uncircumcised. “The words,
by nature,are added by the apostle to show that he is speaking of persons without revelation, and not of the converted Gentiles, nor of those who should hereafter be converted:”
if it fulfil the law,That is, as to the substance of it, namely, the law of faith above mentioned. “For though the Gentiles were ignorant of the covenant that was made at the fall, and of its promises, they might both know and perform its requisitions,
Romans 2:6-7. Accordingly, many of the Gentiles believed in the true God, and obeyed him from a principle of faith and love.”
Judge thee— Condemn thee by his example, and make thy condemnation appear to be just, in that thou hast more helps and advantages, and yet performest less duty:
who by the letter and circumcision— By trusting so much to thy having the law in writing, and to thy being circumcised, as if these things were sufficient to save thee: or by trusting to the outward privilege of circumcision, which thou partakest of according to the letter of the law, but wantest the internal and spiritual part thereof.
Dost transgress the law— Takest liberty thereupon to indulge thyself securely in sin, as if these things would preserve thee from punishment. The judgment which the Gentiles, who fulfil the law, are here said to pass on the wicked Jews, is the same with that which the Jews are said,
Romans 2:1, to pass on the wicked Gentiles; namely, that they are
worthy of death.But they passed this judgment on the Jews with much more reason than the Jews passed it on them; because, while they condemned the Gentiles, they expected to be saved themselves, though guilty of the very same crimes, abusing far greater privileges, and breaking through much stronger obligations.
2:25-29 No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
For circumcision -
John 7:22 note;
Acts 7:8 note. This was the special rite by which the relation to the covenant of Abraham was recognised; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high importance to the rite.
Verily profiteth - Is truly a benefit; or is an advantage. The meaning is, that their being recognised as members of the Jewish commonwealth, and introduced to the privileges of the Jew, was an advantage; seeRomans 3:1-2. The apostle was not disposed to deny that they possessed this advantage, but he tells them why it was a benefit, and how it might fail of conferring any favor.
If thou keep the law - The mere sign can be of no value, The mere fact of being a Jew is not what God requires. It may be a favor to have his Law, but the mere possession of the Law cannot entitle to the favor of God. So it is a privilege to be born in a Christian land; to have had pious parents; to be amidst the ordinances of religion; to be trained in Sundayschools; and to be devoted to God in baptism: for all these are favorable circumstances for salvation. But none of them entitle to the favor of God; and unless they are improved as they should be, they may be only the means of increasing our condemnation;2 Corinthians 2:16.
Thy circumcision is made uncircumcision - Thy circumcision, or thy being called a Jew, is of no value. It will not distinguish you from those who are not circumcised. You will be treated as a pagan. No external advantages, no name, or rite, or ceremony will save you. God requires the obedience of the heart and of the life. Where there is a disposition to render that, there is an advantage in possessing the external means of grace. Where that is missing, no rite or profession can save. This applies with as much force to those who have been baptized in infancy, and to those who have made a profession of religion in a Christian church, as to the Jew.
25-29. For circumcision—that is, One's being within the covenant of which circumcision was the outward sign and seal.
verily profiteth, if thou keep the law—if the inward reality correspond to the outward sign.
but if, &c.—that is, "Otherwise, thou art no better than the uncircumcised heathen."
The Jews might object: If the former privileges availed not to righteousness and salvation, yet circumcision at least might stand them in some stead. In answer whereunto you have,
1. A concession; circumcision indeed is profitable.
2. A limitation;
if thou keep the law; which is illustrated by a large antithesis,
Romans 2:26,27.
3. A distinction; circumcision is of two sorts, outward and literal; inward and spiritual; the latter stands in force, and hath acceptation with God,
Romans 2:28,29.
If thou keep the law; if thou keep it perfectly, to which circumcision obligeth,
Galatians 5:3; or if thou use thy utmost care and endeavour so to do.
But if thou be a breaker of the law, thy circumcision is made uncircumcision; i.e. if otherwise thou transgress the law, thy circumcision avails thee nothing, it gives thee no privilege above the uncircumcised. A wicked Jew is to God as an Ethiopian,
Amos 9:7. The apostle corrects the carnal confidence and hypocrisy of the Jews, who valued themselves upon the account of this outward ceremony, and thought it sufficient to be circumcised in the flesh. Some think the apostle hath respect in these words to the time of the law, whilst circumcision was an ordinary sacrament of the covenant; then indeed it was profitable and available; but now, in the times of the gospel, it is abrogated: see
Galatians 5:2,6.
For circumcision verily profiteth,.... The plea from circumcision in favour of the Jews, and their acceptance with God, and justification before him, is here, and in the following verses, considered. The apostle allows that circumcision was profitable; which must be understood whilst it was in force, before the abrogation of it, for since, it is not profitable but pernicious; and then it was only profitable, in case the law was kept:
if thou keepest the law; that is, perfectly; for circumcision obliged persons to keep the whole law. Now the circumcised Jews did not keep it in such sense; wherefore circumcision was of no use to them, but, on the contrary, was an handwriting against them.
But if thou be a breaker of the law, thy circumcision is made uncircumcision; that is, it is not accounted circumcision; it is of no avail; such a man was all one as an uncircumcised Gentile, and appeared to be uncircumcised in a spiritual sense: the apostle perhaps alludes to a practice among some of the Jews, to bring on and draw over the foreskin, after they had been circumcised; See Gill on1 Corinthians 7:18.
{9} For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.(9) He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.
