Romans 2:25-29 NKJV – 25 For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision. 26 Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? 27 And will not the physically uncircumcised, if he fulfills the law, judge you who, [even] with [your] written [code] and circumcision, [are] a transgressor of the law? 28 For he is not a Jew who [is one] outwardly, nor [is] circumcision that which [is] outward in the flesh; 29 but [he is] a Jew who [is one] inwardly; and circumcision [is that] of the heart, in the Spirit, not in the letter; whose praise [is] not from men but from God.
V25 For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision.
The Jews after 70 AD required circumcision, keeping the feasts, eating Kosher, and obeying the Law according to Justin Martyr’s Book “Dialogue with Trypho.” Circumcision was a particular requirement for salvation in the Apostolic period as seen in Acts 15:24, Galatians 5:3-4, and Galatians 6:12. Paul wrote and taught strongly against this ritual.
Just being circumcised has no profit if you sin (break the Mosaic Law).
V26 Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?
Obedience and faith are what is important to God.
Comments:
Haldane explains that “Paul here pursues the Jew into his last retreat, in which he imagined himself most secure. He presses him on the subject of circumcision, which the Jews viewed as their stronghold—that rite even more ancient than Moses, and by which they were distinguished from the other nations. The sum of this, and the following verses to the end of the chapter, is that the Jews being such as the Apostle had represented them, all their advantages, including circumcision, could only enhance their condemnation before the tribunal of God, and that, on the contrary, if the Gentiles, who have not received the law, observed its precepts, they would be justified without circumcision. Two things are here to be observed, namely, what is asserted of the Jews and Gentiles, and the proof that follows. The assertions are that circumcision serves only as a ground of condemnation to transgressors of the law; and, on the other hand, that the want of it would be no detriment to those who fulfilled the law. The proof is that before God the true Jew and the true circumcision consist not in external qualities, but in internal and real holiness. The reason why circumcision was not included in the enumeration before given of the advantages of the Jews is that in itself it is not an advantage, but only a sign of other advantages; and it is mentioned here, because, in the character of a sign, it includes them: to name circumcision then, is to refer to them all. In this verse the Apostle does not speak of circumcision according to its real and most important signification as he does in the two concluding verses, but in that view in which the Jews themselves considered it, as the initiatory and distinctive rite of their religion, without the observance of which they believed they could not be saved.” (Haldane, R. An Exposition of Romans)
James Denny explains that…
“The absence of the article (before circumcision) suggests that the argument may be extended to everything of the same character as circumcision. Circumcision was the seal of the covenant, and as such an assurance given to the circumcised man that he belonged to the race which was the heir of God’s promises. That was undeniably an advantage…but if the actual inheriting of the promises has any moral conditions attached to it (as Paul proceeds to show that it has), then the advantage of circumcision lapses unless these are fulfilled. Now, the persons contemplated here (the Jews) have not fulfilled them.“
V27 And will not the physically uncircumcised, if he fulfills the law, judge you who, [even] with [your] written [code] and circumcision, [are] a transgressor of the law?
A Jew who is circumcised and obedient to the Law has an advantage over the circumcised Jew who does not obey. There are advantages in obeying Mosaic law for society, family, etc., but it cannot forgive sins. Jesus had to die on the cross and is the only provider for salvation.
V28 For he is not a Jew who [is one] outwardly, nor [is] circumcision that which [is] outward in the flesh…
Outward marks mean little. Inward effects bring blessing. The inward is where the problem of the sin nature and relationship with God counts. No inward holiness, no spiritual blessings.
V29 …but [he is] a Jew who [is one] inwardly; and circumcision [is that] of the heart, in the Spirit, not in the letter; whose praise [is] not from men but from God.
The Jew accepted by God is one who has the circumcision made without hands on the heart, which is the soul tainted by sin. See Colossians 2:11 and Romans 2:29.
Warren W. Wiersbe writes: “This was the great mark of the covenant, and it had its beginning with Abraham, the father of the Jewish nation (Gen 17:1-27). To the Jews, the Gentiles were “uncircumcised dogs.” The tragedy is that the Jews depended on this physical mark instead of the spiritual reality it represented (Deuteronomy 10:16, Jeremiah 9:26, and Ezekiel 44:9). A true Jew is one who has had an inward spiritual experience in the heart, and not merely an outward physical operation. People today make this same mistake with reference to baptism or the Lord’s Supper, or even church membership.”
We learn:
- Outward rituals have no bearing on forgiveness of sins or acceptance by God.
- There are advantages for being a Jew.
- These advantages do not result in salvation.
Questions:
- Are you circumcised in the heart?
- Are you trusting in outward rituals for salvation?