Exegetical and Hermeneutical Commentary of Romans 2:29
But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.
29. inwardly ] Lit. in that which is hidden, in secret; same word as Mat 6:4, &c. Just above, “outwardly” is lit. in that which is open. The contrast is between an external seal on the body and an internal change in the soul. See 1Pe 3:4 for an illustrative phrase, “the hidden man of the heart.”
in the spirit, and not in the letter ] The same contrast appears Rom 7:6, and 2Co 3:6-8. Here practically the contrasted things are, (1) circumcision, a literal act done on the body; (2) that state of the soul, the result of a change spiritual and unseen, of which circumcision was a symbol. “ In ” this latter, in respect of it, in relation to it, the pious Gentile was “circumcised.” See further below on Rom 7:6.
whose praise ] “ Whose ” refers to the man. The “praise” of such a “Jew in the hidden man,” his commendation as a true son of Abraham, may be refused by the Pharisees, but will be given by God when He gathers His Israel in. The whole two verses (28, 29) are more exactly rendered thus: For not the outwardly-sealed Jew is a Jew, and not the circumcision outwardly wrought in the flesh is circumcision; but the inwardly-sealed Jew, and the circumcision of the heart in spirit, not in letter; of whom the praise is not from men, but from God.
Fuente: The Cambridge Bible for Schools and Colleges
But he is a Jew – He comes up to the design of the Jewish institution; he manifests truly what it is to be a Jew.
Which is one inwardly – Who is in heart a Jew. Who has the true spirit, and fulfils the design of their being separated as a special people. This passage proves that the design of separating them was not merely to perform certain external rites, or to conform to external observances, but to be a people holy in heart and in life. It cannot be denied that this design was not generally understood in the time of the apostles; but it was abundantly declared in the Old Testament: Deu 6:5; Deu 10:12-13, Deu 10:20; Deu 30:14; Isa 1:11-20; Mic 6:8; Psa 51:16-17; 50:7-23.
And circumcision is that of the heart – That is, that circumcision which is acceptable to God. and which meets the design of the institution, is what is attended with holiness of heart; with the cutting off of sins; and with a pure life. The design of circumcision was to be a sign of separation from the pagan world, and of consecration to the holy God. And this design implied the renunciation and forsaking of all sins; or the cutting off of everything that was offensive to God. This was a work especially of the heart. This design was often stated and enforced in the writings of the Old Testament; Deu 10:16, Circumcise, therefore, the foreskin of your heart, and be no more stiff-necked; Jer 4:4; Deu 30:6.
In the spirit – This is an expression explaining further what he had just said. It does not mean by the Holy Spirit, but that the work was to take place in the soul, and not in the body only. It was to be an internal, spiritual work, and not merely an external service.
And not in the letter – That is, not only according to the literal, external command,
Whose praise … – Whose object is not to secure the praise of human beings. One of the main characteristics of the Jews in the time of Christ was, a desire to secure honor among men, as being exactly scrupulous in the performance of all the duties of their religion. They prided themselves on their descent from Abraham, and on their regular conformity to the precepts of the Law of Moses; Mat 3:9; Mat 6:2, Mat 6:5; Luk 18:10-12; Mat 23:23.
But of God – Man looketh on the outward appearance, but the Lord looketh on the heart; 1Sa 16:7. The praise of God can be bestowed only on those who conform really, and not externally only, to his requirements.
The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn,
- That the external rites of religion are of much less importance than the state of the heart.
- That the only value of those rites is to promote holiness of heart and life.
- That the mere fact that we are born of pious ancestors will not save us.
- That the fact that we were dedicated to God in baptism will not save us.
- That a mere profession of religion, however orthodox may be our creed, will not save us.
- That the estimate which people may put on our piety is not the proper measure of our true character and standing.
- It is an inexpressible privilege to be in possession of the Word of God, and to know our duty. It may, if improved, conduce to our elevation in holiness and happiness here, and to our eternal felicity hereafter.
- It is also a fearful thing to neglect the privileges which we enjoy. We shall be judged according to the light which we have; and it will be an awful event to go to eternity from a Christian land unprepared.
- Whatever may be the destiny of the pagan, it is our duty to make preparation to meet God. The most wicked of the pagan may meet a far milder doom than many who are externally moral, or who profess religion in Christian lands. Instead, therefore, of speculating on what may be their destiny, it is the duty of every individual to be at peace himself with God, and to flee from the wrath to come.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. But he is a Jew] A true member of the Church of God.
Which is one inwardly] Who has his heart purified, according to what God has uniformly prescribed by his prophets; see above: for circumcision is of the heart, in the spirit, by the Spirit of God, who is the author of all spiritual affections and holy purposes: or, every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness none can see him.
Whose praise is not of men] It has, with great probability, been conjectured that the apostle may here refer to the signification of the name Jew, or Judah, Yehudah, PRAISE, from Yadah, he PRAISED. Such a one is a true Israelite, who walks in a conformity to the spirit of his religion: his countrymen may praise him because he is a steady professor of the Jewish faith; but GOD praises him, because he has entered into the spirit and design of the covenant made with Abraham, and has got the end of his faith, the salvation of his soul. Sentiments like these, on the same subject, may be found in the ancient Jewish writers. Rabbi Lipman gives the opinion of their most ancient and pure writers in these words:-“A certain Christian mocked us, saying, ‘Women, who cannot be circumcised, cannot be reckoned among Jews.’ Such persons are ignorant that faith does not consist in circumcision, but in the heart. He who has not genuine faith is not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised.” NIZZACHON, Num. 21, p. 19. It is a curious maxim of the Talmudists, That the Jews sit in the inmost recesses of the heart. NIDDA, fol. 20, 2. This is exactly the sentiment of St. Paul: Circumcision is of the heart, in the spirit. In short, common sense, as well as their law and their prophets, taught every considerate man among them that God could be pleased with their rites and external performances no farther than they led to holiness of heart and righteousness of life.
1. WHAT the apostle says, in the preceding chapter, concerning the Gentiles doing by nature the things contained in the law, if properly considered, would lead certain persons from forming erroneous judgments concerning the Divine dispensations. We are not to suppose that God is not to be found where his written word does not appear; nor that the salvation of the nations yet unblessed with the light of the Gospel is impossible. God has never confined himself to any one particular way of communicating his salvation, any more than he has confined his saving grace to one people. His word is an indescribable blessing; but that word becomes effectual to salvation when accompanied by the power of the Holy Spirit. It was that Spirit which gave the word originally; and that same Spirit can speak without this word. It is through his influence alone that the Gentiles do the things contained in his own law; and it is not to be wondered at that the work is the same, both in the law and in the heart, when it has proceeded from the same Spirit.
2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone.
3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation.
4. His WORD is an infinite blessing; and he has given it to one people that they may be the means of conveying it to another. Europe, and especially Christian Europe, has got the BIBLE; and God requires Europe to send the Bible throughout the earth. If this be not done, through their neglect, the Gentile nations will not be destroyed by a merciful God; yet the Europeans will have a most solemn and awful account to render to their Judge, that they have hidden the heavenly light under their own bushel. BRITAIN is shaking herself from the dust, and, by means of the BRITISH and FOREIGN BIBLE SOCIETY, is sending the holy Scriptures to every kingdom, and nation, and people, and tongue. The Gentiles are now learning from the written law more fully and savingly what the Spirit of God had before written on their hearts; and it seems as if the kingdom of God were now about to come with all-conquering power.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He is a right and true Jew, an Israelite indeed, that hath taken away the foreskin of his heart, Jer 4:4; that is cleansed from all corrupt affections, and hath laid aside all superfluity of naughtiness; that worshippeth God in the Spirit, rejoiceth in Christ Jesus, and hath no confidence in the flesh. Such are the circumcision and Jews indeed: see Phi 3:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25-29. For circumcisionthatis, One’s being within the covenant of which circumcision was theoutward sign and seal.
verily profiteth, if thoukeep the lawif the inward reality correspond to the outwardsign.
but if, &c.thatis, “Otherwise, thou art no better than the uncircumcisedheathen.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he is a Jew which is one inwardly,…. Who has an internal work of grace upon his soul: who has not only an outward name, but an inward nature; not the law of God in the hand, but in the heart; not an external righteousness only, but internal holiness; and who is not a mere outward court worshipper, but a worshipper of God in Spirit and in truth. The Jews have a e saying themselves,
“that whosoever denies idolatry, , “is called a Jew”:”
so that, according to them, this is a name that is not confined to themselves, but belongs to all such who truly fear and worship God; and they say, in the same place, that Pharaoh’s daughter was called
, “a Jewess”, because she denied idolatry, and went down to wash herself from the idols of her father’s house. And elsewhere f,
“that faith does not depend upon circumcision, but upon the heart: he that believes not as he should, circumcision does not make him a Jew; and he that believes as he ought, he indeed is a Jew, though he is not circumcised.”
And circumcision is that of the heart; which God requires, and he himself promises to give, De 10:16, upon which last passage, a very noted Jew g has this observation, , “this is the circumcision of the heart”; the very phrase the apostle here uses: circumcision of the flesh was typical of this, which lies in a godly sorrow for sin, in a putting off the body of the sins of the flesh, and in renouncing a man’s own righteousness in the business of justification. The ancient Jews had some notion of this typical use of circumcision. So Philo the Jew says h, that circumcision taught
, “the cutting off of all pleasures and affections”: and elsewhere he says i: it is a symbol of two things particularly; the one is the cutting off of pleasures, as before; and the other is the removal of arrogancy, that grievous disease of the soul: and in another place k he calls purity, or chastity, , “the circumcision of circumcision”. Now this our apostle says is
in the spirit; meaning either the spirit or soul of man, which is the seat and subject of it; or the Spirit of God, who is the author of it: the Ethiopic version reads it, “by the Holy Ghost”:
and not in the letter; or “by the letter” of the law; but the Holy Ghost produces this spiritual work instrumentally, by the preaching of the Gospel. To which the apostle adds,
whose praise is not of men, but of God; referring not to circumcision immediately spoken of before, but to the Jew who is one inwardly: and alludes to the name Judah, from whence the Jews are called, which comes from the word , which signifies to “praise”; and intimates here, that such persons must not expect praise from men, who are only taken, with outward things, but from God, who searches and knows the heart.
e T. Bab. Megilia, fol. 13. 1. f Nizzachon ad Gen. xvii. Apud Maji Theolog. Jud. p. 252. g R. David Kimchi in Jer. iv. 4. h De Migrat. Abraham, p. 402. i De Circumcisione, p. 811. k De Somniis, p. 1111.
Fuente: John Gill’s Exposition of the Entire Bible
Who is one inwardly ( ). Repeat (Jew) here also, “the in the inward part Jew” (circumcision of the heart and not a mere surgical operation as in Col 2:11, in the spirit , with which compare 2Cor 3:3; 2Cor 3:6). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above.
Whose praise ( ). The antecedent of the relative is (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Ga 49:8.
Fuente: Robertson’s Word Pictures in the New Testament
Praise. Possibly in allusion to the etymological meaning of Jew, the praised one. Compare Gen 49:8. The word here means the holy satisfaction of God as opposed to Jewish vain – glory.
Fuente: Vincent’s Word Studies in the New Testament
1) But he is a Jew which is one inwardly, (all ho en to krupto loudaios) But the one is a Jew who is one in secret, in the new heart, inwardly, the one who has believed and become a new creation in Jesus Christ, from his heart; Act 15:9. It is they who shall see God, Mat 5:8.
2) Circumcision is that of the heart, (kai peritome kardias) And true circumcision (is) exists of (the) heart, for with the heart man believeth unto righteousness; This is how man obeys from the heart, by trust, that he needs and accepts Jesus Christ as his Savior, Gal 6:15; Rom 10:10; Rom 6:17.
3) In the Spirit fen pneumati) existing in the Spirit, which quickens and indwells the believer, Rom 7:6; for it the Spirit that quickens to eternal life, gives Spiritual circumcision to believers, when they believe, Joh 3:3; Joh 3:5-6; Joh 6:63.
4) And not in the letter, (ou grammati) Not in the letter, form of the law, and the keeping of its ceremonies, on which most natural Jews depended-for salvation, 2Co 3:6.
5) Whose praise is not of men (ou ho epainos ouk eks anthropon) of whom the praise (is) not from, (out of) men, as it was so much under the law, and so much desired by Pharisees, Mat 6:2; Joh 12:43; Jud 1:11.
6) But of God, (all ek tou theou) But out of, originating, from God, Even true praise under the law was given, not by those who taught salvation thru the keeping of the law, but thru faith in the coming Redeemer. True believers Praise God for their Salvation, 1Th 2:4.
Fuente: Garner-Howes Baptist Commentary
29. What he then adds, in the spirit, not in the letter, understand thus: He calls the outward rite, without piety, the letter, and the spiritual design of this rite, the spirit; for the whole importance of signs and rites depends on what is designed; when the end in view is not regarded, the letter alone remains, which in itself is useless. And the reason for this mode of speaking is this, — where the voice of God sounds, all that he commands, except it be received by men in sincerity of heart, will remain in the letter, that is, in the dead writing; but when it penetrates into the heart, it is in a manner transformed into spirit. And there is an allusion to the difference between the old and the new covenant, which Jeremiah points out in Jer 31:33; where the Lord declares that his covenant would be firm and permanent when engraven on the inward parts. Paul had also the same thing in view in another place, (2Co 3:6,) where he compares the law with the gospel, and calls the former “the letter,” which is not only dead but killeth; and the latter he signalizes with the title of “spirit.” But extremly gross has been the folly of those who have deduced a double meaning from the “letter,” and allegories from the “spirit.”
Whose praise is not from men, etc. As men fix their eyes only on those things which are visible, he denies that we ought to be satisfied with what is commendable in the estimation of men, who are often deceived by outward splendor; but that we ought to be satisfied with the all-seeing eyes of God, from which the deepest secrets of the heart are not hid. He thus again summons hypocrites, who soothe themselves with false opinions, to the tribunal of God.
Fuente: Calvin’s Complete Commentary
29. Of the heart Circumcision is a symbol of purification. It shadows the cutting and severing all sensuality from the spiritual man. Hence even the Old Testament speaks of a circumcision of the heart, Deu 10:16; Jer 4:4. Purification, indicated in the Old Testament under the severe rite of cutting off, is signified in the New by the gentle rite of baptism.
A Jewish writer soon after the Christian era says: “The Christian taunts us, saying, ‘Your women not being circumcised, are Gentiles.’ But they are ignorant that faith lies not in circumcision, but in the heart. Whoever rightly believes not, circumcision cannot make a Jew; whoso rightly believes, uncircumcision does not prevent from being Jew.” Perhaps this Rabbi had read St. Paul to advantage. One of the tracts of the Talmud says, “The Jew sits in the interior of the heart.”
Not of men Who set great estimate on material matters.
Of God Who is himself Spirit, and looks for purity in the finite spirit.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rom 2:29. Whose praise is not of men Perhaps here is a reference to the etymology of the wordJew, it being derived from thename of Judah, which signifies praise. See Gen 29:35; Gen 49:8. We have observed, in the note on Rom 2:1 that there is a secret comparison of the Jews and Gentiles, which runs through what St. Paul says of them in this and the preceding chapter.
Inferences.Miserable are those judges, preachers, masters, &c. who, in arraigning others, condemn themselves. It is for our own interest to be very slow and reserved in the judgment we pass upon our neighbours, because God judges us as we judge others. We readily enough blame vice, when we see it only in others; but God sees it better in us, than we do in them. We frequently condemn our fellow-creatures, in order to justify ourselves before men; and this very thing does but the more condemn us in the sight of God, Rom 2:1.
Let us revere the righteous judgment of God, which is here laid before us in so particular and affecting a manner; remembering that we are each of us to have our part in that day of final retribution; and that the secrets of our hearts will then be made manifest. It behoves us often to reflect upon the aweful result; and to consider, that indignation and wrath, tribulation and anguish, will be our portion, if we are contentious and disobedient to the truth; yea, if we do not, by a patient continuance in well-doing, seek the promised glory, honour, and immortality. This if we do by the grace of God, we shall, through the alone merits of our adorable Saviour, secure eternal life. Rom 2:7-9. But otherwise, vain will our knowledge and our best profession be found, and our testimonies against the sins of others will only inflame the guilt of our own.
What cause have we to adore that goodness of God, which so gently takes unworthy sinners, as it were by the hand, and leadeth them to repentance! Rom 2:4. While we continually live upon this goodness, let us not act in contempt of its blessings, or abuse it to our own ruin. Is the wrath already laid up so small, that we should be increasing the treasure; that we should stimulate and arouse the terrors of the day of wrath, and revelation of the righteous judgment of the Almighty, Rom 2:5.
It will be a most impartial, as well as important day! It does not much concern us to know how the Heathen will fare in it: it may suffice us, that if they be condemned, they will be righteously condemned;not for remaining ignorant of that Gospel, which they never had an opportunity of hearing, but for violating those precepts of the divine law, which were inscribed on their consciences. See Rom 2:14-15.
This law within, accompanied by the secret workings of divine grace, accuses, judges, convicts, and condemns every sinner upon earth; who shall all be judged by the dispensation they have enjoyed. What a severe judgment then must attend on those, who, having besides this, the law of the Gospel, the example of the life of Christ, and the superior illuminations of the Holy Spirit, live notwithstanding as if they had no law at all! For how devoutly soever we may have heard and spoken of it, we shall be condemned, at the last, if we have not acted agreeable thereto. The use of the law is, to hear it with docility, to preserve the remembrance of it with gratitude, to meditate upon it with faith, to perform it with fidelity, to covet it with all our heart, and to make it our joy and delight: to effectuate all which is the work of grace in us, and that grace a gift of God, which we must earnestly supplicate, if we would savingly receive.
How little will it signify, to have the name of a Jew or a Christian! To boast in an external and temporary relation to God, if we be such as shall finally be disowned by him, will but render us more wretched. To have known his will; to have distinguished things that differ, and set up for instructors or reprovers of others, will only furnish out matter of condemnation from our own mouths, if while teaching others we teach not ourselves, Rom 2:17-21. Well may the punishment be aggravated, where the guilt is so great, when it brings so peculiar a reproach upon religion, and, in effect, dictates so many blasphemies against the name of God, at the very time it pretends to exalt it, Rom 2:24. For as a good life is the praise which tends most to the honour of God; so a wicked life, in a profession holy of itself, includes in it a kind of blasphemy, and is often the fatal occasion thereof in others.
We pity the Gentiles, and we have reason to pity them; but let us take heed, lest those appearances of virtue, which are to be found among some of them, condemn our conduct, who with the letter of the law and the Gospel, and with the solemn tokens of a Christian relation to God about us, transgress his precepts, and violate our engagements to him; turning the very means of goodness and happiness into the occasions of more unpardonable guilt, Rom 2:26-27.
May our hearts, therefore, be always attentive to those lessons of inward religion which the sacred oracles continually inculcate, and the Holy Spirit of God urges, Rom 2:28-29. We are holy only by living inwardly and outwardly according to the holiness of our profession, and observing its sacred rules. The outboard appearance, which was not sufficient to make a real Jew in the times of the law, can never be sufficient to make a true Christian in the times of Gospel grace. Christianity is that of the heart, in the spirit, and not in the letter. We are nothing for or before God, but what we are in the inward man; all the rest is shadow only, and hypocrisy in the sight of heaven. Let us remember, it is the praise, not of men, but of God, which is in question. And who can be so lost to all greatness of mind, all generous ambition, as not to long, and ever burn to attain the glorious prize? Who can enjoy, or attend to the praise of men, while he has any reason to fear that God,the All-seeing,All-wise,All-powerful God, condemns and disapproves?
REFLECTIONS.1st, Nothing could be urged against the prophane Gentiles which the Jews would not with satisfaction admit. But, while they judged them, they in fact condemned themselves, being chargeable with the same abominations, and that with more aggravated guilt because of their superior advantages. To them therefore the Apostle addresses himself, and proves them most inexcusable in their censures, and liable to the same wrath of a justly-offended God.
1. They were guilty of the same sins which the Gentiles committed, yet flattered themselves that they should escape the judgment of God. But it was folly in them to promise themselves impunity, when the God of truth and judgment had fully declared his determined purpose to punish such workers of iniquity: and all who knew the unchangeableness of his word were sure that vengeance must overtake the impenitent transgressors, whether they were Jews or Gentiles. Note; (1.) It is vile hypocrisy to condemn that in others which we allow and practise ourselves. (2.) God’s judgment will be according to truth, and none shall be able to object to the righteousness of his sentence, any more than they can escape from the execution of it.
2. They abused God’s patience, and made the most ungrateful returns for his goodness. Peculiar mercies they had enjoyed, the most wonderful forbearance they had experienced, and all his multiplied favours had the most direct tendency to melt down their obdurate hearts into ingenuous shame and contrition, and to engage them to return to him: but they considered not their deep obligations, were insensible to all the wonders of his grace, and, after their hardness and impenitent hearts, treasured up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God; so eager in pursuit of their iniquities, as if they were heaping up the most valuable treasures. Note; (1.) There is a day of wrath, of terrible wrath, approaching, when inexorable judgment will seize the impenitent soul. (2.) In all God’s decisions his righteousness will appear, and even the damned be forced to own their sentence just. (3.) A hard and impenitent heart is the direst plague on this side of hell. (4.) The time of God’s patience is expiring, and abused patience will bring down the heaviest vengeance.
3. God, in his procedure at the day of judgment, will act with the greatest impartiality, rendering to every man according to his deeds. (1.) To them who by patient continuance in well-doing, who in the persevering exercise of faith in a Redeemer are in the use of the appointed means working out their salvation; and seek for the glory, honour, and immortality which is brought to light in the Gospel; to them God will give eternal life: glory, honour, and peace, are the assured portion secured to every man that, under the influence of faith and love, perseveringly worketh good, acquitted by Gospel principles, and proposing as his end the divine glory. And herein there is no difference between Jew or Gentile, nor is God a respecter of one more than the other; the faithful of both denominations shall share the same blessedness according to their measure of grace; as they are interested in the same divine Saviour, they shall be entitled, in proportion to their faithfulness and holiness, to the same reward. (2.) On the other hand, unto them that are contentious, and do not obey the truth, contradicting and opposing the method of divine grace revealed in the Gospel; but obey unrighteousness, walking in unbelief, iniquity, and impenitence; indignation and wrath, tribulation and anguish, even all the terrors of vengeance which a righteous Judge will inflict, must be poured out upon every man that doeth evil; of the Jew first, to whom all his outward privileges will be no protection; and also of the Gentile, who shall no more escape than the Jew, if he perseveringly neglect the great salvation of the Gospel: and each will bear their punishment according to the advantages which they have enjoyed, and the means and mercies which they have abused.
4. In judging the world, God will regard the different measures of light against which men have sinned, and will punish them according to the several aggravations of their guilt.
The Gentiles, who have sinned without law, must perish without law. They have not had indeed the same clear revelation as was made to the Jews at Sinai; but they have a law written on their hearts, some more obscure traces of God’s will have been delivered down to them, and their consciences, though defiled, have some general notions, of good and evil, right and wrong, truth and falsehood; by which means these heathens, though not having the law, are a law unto themselves; and, when they correspond in their practice with these dictates of natural conscience through the secret influences of the Spirit of God, their thoughts and judgment acquit and approve them; or, if they deviate therefrom, they are accused, reproached, and condemned in their own hearts.* The unbelieving Gentiles, therefore, though not so criminal as the unbelieving Jews, who resist clearer manifestations of the divine will, yet cannot plead ignorance; they sin against their partial convictions, are without excuse, and God is just in executing his judgments against them.
* This passage is here considered according to the common interpretation of it; but for farther light upon it, see the Critical Notes.
The unbelieving Jews, as many as have sinned in the law, against the holy commandments which were delivered unto them, shall be judged by the law; and, as their sin is more aggravated, their condemnation will be more grievous. And though they valued themselves highly on their external privileges as the disciples of Moses, and thought themselves the favourites of heaven, because they were acquainted with God’s law, and heard it constantly read and explained to them, they were most fatally deceived; since not the hearers of the law are just before God, but the doers of the law shall be justified.
In the day therefore when God shall judge the secrets of men by Jesus Christ, to whom all judgment is committed, according to the Gospel, which Paul calls my Gospel; not as if he was the author of it, but as being put in trust with it; then shall impartial justice be executed on transgressors, and according to the measure of their guilt shall be their condemnation. Note; (1.) An aweful day of judgment approaches: it highly imports every soul to inquire how they shall come and appear before God. (2.) Whatever is now concealed with most cautious care shall soon be brought to light: we believe that he shall be our Judge, from whom nothing is hid, nothing is secret.
2nd, The great rock on which the Jews split, was their vain dependence on the law of Moses, when in fact that very law on which they trusted denounced indignation and wrath upon them as transgressors of it.
1. The Apostle mentions various particulars in which they proudly gloried. Behold, thou art called a Jew; they valued themselves highly on their descent from Abraham; and restest in the law; secure of heaven because they had Moses for their teacher, though they obeyed not his injunctions; and makest thy boast in God, as if peculiarly interested in him, and, exclusive of all other nations, possessing his favour and regard; and knowest his will, and approvest the things that are more excellent, being instructed out of the law, puffed up with the conceit of their superior knowledge of God’s mind above any other people, accurate to discern truth from falsehood, professing their high estimation of the divine-law, and from earliest youth ( ) catechised and instructed out of it; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes; such high and lofty titles they assumed, when regarding their Gentile neighbours, on whom they looked down with sovereign contempt, and thought the wisest heathens were but as infants to them, and needed to come to their school to learn the elements of divine knowledge; when, in fact, all they possessed was but a form of knowledge and of the truth in the law; for in reality they neither understood its nature, extent, or spirituality; nor practised its precepts. Note; (1.) External privileges rested upon, instead of improved, tend but more fatally to deceive and destroy us. (2.) Unsanctified knowledge is a dangerous possession, puffing up the soul in pride, and leading it to perdition. (3.) A form of sound words in our lips may impose upon men; but without the power of divine grace in the heart, all the rest is no better than sounding brass and a tinkling cymbal.
2. He charges them with various crimes, the more aggravated because of the privileges in which they boasted, and the knowledge which they professed. While they taught others, they never preached to their own hearts; their lives gave the lie to their instructions. They declaimed against theft, yet practised it themselves, Mat 23:14 and lived in that adultery which they so sharply condemned in others: they testified their abhorrence of idols, yet sacrilegiously robbed God of his honour, not only by withholding their offerings from his altar, but more abundantly by making void his law through their traditions, and, while scrupulous in trifles, neglecting the weightier matters. Thus they stood most inexcusably guilty; and by such flagrant breaches of his law, even while they boasted of it as their great privilege, and trusted on it as their security, they put the highest dishonour upon God, and brought the greatest reproach on their profession, giving occasion to the very Gentiles to blaspheme and speak evil of that religion, the professors of which were so infamously vile; and acting over the same part as it is written their fathers had done before them, Eze 36:20-23. Note; (1.) Example influences more than precept. Indeed how can it be expected that the people should believe those, who shew by their practice that they do not believe themselves? (2.) They who prove false to their professions, give the deepest stab to the cause of God.
3. The Apostle considers the Jewish plea of circumcision, and proves the vanity of it. It profited them, if they kept the law perfectly; but, in case of transgression, it stood them in no stead but as it led them to view the great atoning Saviour, nor were they at all more acceptable to God than an uncircumcised Gentile. And if, for argument’s sake, it be supposed that a heathen should observe all the precepts of the law, would he not be an object of God’s regard, as much as if he had been circumcised? and would not such a moral heathen, though uncircumcised, condemn thee a Jew, and circumcised, if he observed that law, which you, though professing to hold, and by circumcision obliging yourself to keep, notwithstanding transgress? Undoubtedly he would. Note; The comparative exemplariness of those who enjoy less means, and make less profession of religion, will justly condemn those, who with greater advantages and more pretensions to piety dishonour, by their unfaithfulness, the holy name whereby they are called.
4. He describes the true circumcision. It is not mere outward profession which seals a man a true Israelite; neither is that circumcision which is outward in the flesh available to any saving purpose: but he is the true son of Abraham, who in faith and spirit resembles this eminent friend of God; and the true circumcision, which God regards, is that of the heart, purified by faith; in the spirit, and not in the letter; where not only a profession is made, but a real inward change is wrought by the power of the Holy Ghost; whose praise is not of men, but of God; it is what men cannot discern; and as they who profess it desire not human but divine approbation, their great care and concern is that they may be accepted of God. Note; It is the heart which God regards. Let us remember then, that we have to do with him, on whom the most plausible professions cannot impose.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
Reader! let us, in the view of Israel, and the privileges of Israel, and the sad abuse of them by Israel; feel suitably affected with the sense of our mercies. Is it possible to behold that nation, to mark the Lord’s watchful eye over them as a nation; and now to call to mind their dispersion and misery, as a nation; and have no concern for ourselves, as a people?
Let us moreover solemnly deliberate, as fully shewn in their history, how incompetent both law and ordinances are, to bring the heart to God. Yea, let us in them learn, how sure it is, that where privileges do not lead to good, men pervert them into evil. Outward means, unaccompanied with an inward grace, are among the most fatal deceptions of the present day. And, beyond all doubt, whatever becomes not the savor of life unto life; will have the savor of death unto death!
Precious Lord Jesus! how sweet is it, when our souls can seek unto thee for relief and comfort, under all our discouragements! Thou art indeed the life, and light; and the sole righteousness of thy people, Oh! grant, that from being stripped of everything the pride of unhumbled nature might be prompted to take up with after the Gentile, and the presumption of any supposed righteousness in the law after the Jew; thy redeemed may come under the teaching of thy blessed Spirit; and wholly seeking in Jesus, and from Jesus, glory, honor, and immortality, may have eternal life; and with full assurance of faith, believe the record that God hath given of his Son.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Ver. 29. Which is one inwardly ] An Israelite indeed, Joh 1:47 , that hath put away the foreskin of his heart, Jer 4:4 . That worshippeth God in spirit, rejoiceth in Christ Jesus, and hath no confidence in the flesh, Phi 3:3 .
Whose praise is not ] He seeks not the applause of men, but God’s approbation; and holds the Euge well done of conscience far better than the world’s Hic est. Here is. The holy virgin was so far from affecting the vain praises of men, that she was troubled when truly praised of an angel.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] . as belonging to . is parallel with as belonging to , both designating the inner and spiritual reality, of which the name of Jew and the carnal circumcision are only the signs.
. . is no new expression: we have it virtually in Deu 10:16 ; Jer 4:4 ; see also Act 7:51 .
. . ] in [ the ] spirit, not in [ the ] letter . Not merely ‘spiritually, not externally:’ nor does . allude to the necessitating cause of circumcision (the uncleanness of the inner man) (c [11] , Grot., Estius, Fritzsche): nor signify the material (‘qu spiritu constat,’ Erasm.): nor the rule (Meyer), but as De Wette rightly, the living power or element , wherewith that inner sphere of being is filled being [used] as in Act 17:28 , of that in which any thing lives and moves, compare . , ch. Rom 14:17 , ., Col 1:8 , . ., ch. Rom 7:6 , ., ch. Rom 8:9 . So that here is not man’s spirit, nor properly the Holy Spirit, but the spirit , as opposed to the letter , of the Jewish law and of all God’s revelation of himself.
[11] cumenius of Tricca in Thrace, Cent y . XI.?
] viz. , of the true Jew. . as belonging to him, is subordinate.
The of such a character, (for it must be,) can only come from him who sees (Mat 6:4 ; Mat 6:6 ), and can discern the heart.
Fuente: Henry Alford’s Greek Testament
inwardly = in (Greek. en) secret.
the. Omit.
spirit. App-101.
of. Greek. ek. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] . as belonging to . is parallel with as belonging to , both designating the inner and spiritual reality, of which the name of Jew and the carnal circumcision are only the signs.
. . is no new expression:-we have it virtually in Deu 10:16; Jer 4:4; see also Act 7:51.
. .] in [the] spirit, not in [the] letter. Not merely spiritually, not externally: nor does . allude to the necessitating cause of circumcision (the uncleanness of the inner man) (c[11], Grot., Estius, Fritzsche):-nor signify the material (qu spiritu constat, Erasm.): nor the rule (Meyer),-but as De Wette rightly, the living power or element, wherewith that inner sphere of being is filled- being [used] as in Act 17:28, of that in which any thing lives and moves,-compare . , ch. Rom 14:17,- ., Col 1:8,- . ., ch. Rom 7:6,- ., ch. Rom 8:9. So that here is not mans spirit, nor properly the Holy Spirit, but the spirit, as opposed to the letter, of the Jewish law and of all Gods revelation of himself.
[11] cumenius of Tricca in Thrace, Centy. XI.?
] viz. ,-of the true Jew. . as belonging to him, is subordinate.
The of such a character, (for it must be,) can only come from him who sees (Mat 6:4; Mat 6:6), and can discern the heart.
Fuente: The Greek Testament
Rom 2:29. , whose), who seeks praise and has it, not from men, etc.-, praise) The allusion is to the name Jew [Judah], , they shall praise thee, Gen 49:8. He therefore adds, , not []. This is the solution: The Jew who is one inwardly, he is the Jew, who has praise; as much as to say, this is true Judaism. It is opposed to the judging [Rom 2:3].- , not of men), who, when they praise themselves, boast, Rom 2:17.-, of God), who sees the heart.
Fuente: Gnomon of the New Testament
Rom 2:29
Rom 2:29
but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter;-He is a true Jew approved of God who is one inwardly, and the circumcision is that of the heart. He alone who is such commends himself to God, who sees the secrets of the heart. The hidden man of the heart, and not the outward Jew, with his outward circumcision and mere letter, will meet with the approval of God. Hence, Paul says: In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead. (Col 2:11-12). And: For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh. (Php 3:3). [In the word inwardly” Paul lays his first cornerstone of the foundation of the edifice in Jesus Christ, and breaks the ground for the gospel. In this soil it is to take root and grow. Faith is within-with the heart man believeth unto righteousness (Rom 10:10)-and justification is by faith (Rom 5:1). We have here the first note of preparation for the redemption that is in Christ Jesus. (Rom 3:24). When mens thoughts are turned from the without to the within, the primary work of salvation is fully begun.]
whose praise is not of men, but of God.-[The Jew, as we have seen, made his boasts and praised his privileges; but though the true Jew, such as Paul describes, shall be ill spoken of by men, he shall have the praise of God. The whole section shows that religious privileges, resulting from birth, the revelation of Gods will, ritual observances, and knowledge, increase the guilt of those whose morality does not correspond. The Jews, especially the Pharisees, were very eager for the praise of men; but the true Jew, the real child of Abraham by faith, will have what is infinitely better -the praise of God.]
Fuente: Old and New Testaments Restoration Commentary
in the spirit
(See Scofield “Rom 7:6”).
Fuente: Scofield Reference Bible Notes
which: 1Sa 16:7, 1Ch 29:17, Psa 45:13, Jer 4:14, Mat 23:25-28, Luk 11:39, Luk 17:21, Joh 4:23, 1Pe 3:4
circumcision: Deu 10:16, Deu 30:6, Jer 4:4, Col 2:11, Col 2:12
spirit: Rom 2:27, Rom 7:6, Rom 14:17, Joh 3:5-8, 2Co 3:6, Phi 3:3
whose: Joh 5:44, Joh 12:43, 1Co 4:5, 2Co 10:18, 1Th 2:4, 1Pe 3:4
Reciprocal: Gen 17:10 – Every Gen 34:24 – every male Lev 26:41 – their uncircumcised Num 16:3 – all the Jos 5:2 – circumcise 1Sa 4:3 – it may save 1Sa 17:36 – this Psa 59:5 – the heathen Psa 73:1 – to such Psa 111:10 – his praise Pro 31:30 – she Isa 45:17 – Israel Isa 48:1 – which are Jer 9:26 – uncircumcised in Eze 44:7 – uncircumcised in heart Mic 2:7 – named Mat 25:21 – Well Luk 19:17 – Well Joh 1:47 – Behold Joh 8:39 – If Act 7:51 – uncircumcised Rom 2:17 – thou art Rom 2:25 – circumcision Rom 4:11 – a seal Rom 7:22 – inward Rom 9:6 – they are not 2Co 10:7 – ye look Gal 6:16 – the Israel Eph 2:11 – Gentiles Eph 3:16 – the inner Phi 4:8 – praise 1Pe 1:7 – might Rev 2:9 – which
Fuente: The Treasury of Scripture Knowledge
:29
Rom 2:29. The real Jew in God’s sight is one whose circumcision has been of a spiritual character, cutting off from the heart that which is evil. Such circumcision is not in the letter (is not literal), but is spiritual. And such a rite will obtain the praise (ap proval) of God, although the Jew with his love of rituals will not approve. This circumcision is stated in Col 2:11.
Fuente: Combined Bible Commentary
Rom 2:29. Who is one inwardly; in his secret inner life.
And circumcision is that of the heart, etc. The E. V. preserves the parallelism, which is not so marked, however, in the original. The difficult construction of the original has led to other renderings: And circumcision is of the heart, etc.; And circumcision of the heart is (resides, rests) in the spirit, etc. The sense remains substantially the same. Circumcision of the heart is demanded in the Old Testament. (See references). The same principle applies to baptism, the sign and seal of regeneration.
In the spirit, not in the letter. The letter refers to the command, viewed as a written form, which required outward circumcision. But various explanations have been given of spirit. (1.) The Holy Spirit, through whose power true circumcision takes place. This is the preferable sense, agreeing with chap. Rom 7:6. (The exact reference is to the indwelling Holy Spirit. See Excursus under chap. 7) (2.) The human spirit. Objectionable, since unless the human spirit is regenerated by the Holy Spirit, it does not form a proper contrast with letter. (3.) Other views, the true spirit of the law, the true spirit of the Jew, etc. All these give to spirit an unusual sense. Observe: Paul does not make an absolute antagonism between letter and spirit. He does not object to the rite which the letter commanded. The Holy Spirit caused the letter to be written; even in the indefinite sense so often given to spirit, there is no opposition, since we reach a knowledge of the spirit of a command through the letter. Most objectionable is the use of this qualified antithesis to make an antagonism between the literal and spiritual sense of Scripture.
Whose praise, etc. Either the praise of true Judaism and true circumcision, or, of the true Jew. The former is more grammatical. This praise is the holy satisfaction of God (His being well pleased), as He has so often declared it to the righteous in the Scriptures. Observe how perfectly analogous Rom 2:28-29, in the tenor of thought, are to the idea of the invisible church (Meyer). The whole section is a declaration that religious privilege (from birth, knowledge, ritual observances) increases the guilt of those whose morality does not correspond. This position does not detract from, but rather enhances our estimate of these privileges. What a remarkable parallelism, that of this whole passage with the declaration of Jesus (Mat 8:11-12): Many shall come from the east and the west, etc. Yet there is nothing whatever to indicate that Paul has imitated. The same truth has created for itself in each case an original form (Godet). Here is the warrant for the Protestant distinction between the visible and the invisible church, and also between the church and the kingdom of God.
Fuente: A Popular Commentary on the New Testament
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 of men, but of God. [He is not a Jew in God’s sight (though he is, of course, such in the sight of the world) who is simply one without; i. e., by being properly born of Jewish parents, nor is that a circumcision in God’s sight (though it is in the sight of the world) which is merely fleshly. But he is the real, divinely accepted Jew who is one within; i. e., who has in him the spirit of Abraham and the fathers in whom God delighted (Joh 1:47). His life may be hid from men, so that they may see nothing in him to praise, but it is praiseworthy in the sight of God, and circumcision is not that outward compliance with the letter of the law–literal circumcision–but that inward spiritual compliance with the true meaning of circumcision, the cutting off of all things that are impure and unholy, and that make the heart unworthy of an acceptance into the household of God.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
29. But he is a Jew who is one inwardly, and circumcision is that of the heart in the spirit and not in the letter, whose praise is not of men but of God. This beautiful and momentous affirmation of the Holy Ghost modernized would read: He is no Christian who is one outwardly; neither is baptism that which is outward on the flesh: but he is a Christian who is one inwardly, and baptism is that of the heart in the spirit and not in the letter whose praise is not of men but of God. From these Scriptures we see most unequivocally the pure spirituality of the gracious economy; no mere temporality like water baptism, eucharist or church rites having anything to do with it. When your heart and life are right in the sight of God, you are all right every way without the slightest reference to the external marks of a Christian profession. When I was a boy my father marked his sheep by cutting their ears. Now it is customary simply to mark them with paint. So God marked His sheep during the former dispensation by circumcision, a bloody and painful operation. Nowadays He marks them by the simple rite of water baptism, the recognition perpetuated in the eucharist received ever and anon. Yet this marking never did make a sheep. Neither do the ordinances have anything to do with making Christians, any more than cutting the ears or branding with paint has to do with making sheep. God makes the sheep and the people mark them. So God makes the Christian and the preacher marks him. The sheep unmarked is worth quite as much as after he has received the mark. So is the true Christian in the divine estimation worth as much without the mark as with it. Satan is always putting Gods sheep-mark on his hogs, covering them with sheepskins and passing them for sheep. They are readily detected, because they plunge into the first mud-hole they come to, perfectly delighted to wallow in the mire; whereas a sheep will actually die before it will pollute itself in the mud.
Shall we never wake up to the fond trickery of the devil, fooling the poor, blind, carnal people by the wholesale, bamboozling them with the nonsensical delusion that the Christian religion consists in outward ordinances, external manifestations, shams and hoaxes? These Scriptures clearly reveal not only the utter emptiness of all external forms, ceremonies and professions, uncorroborated by the internal spiritual transformation wrought by the Holy Ghost in the heart; but the awful reality that all of these things will only expedite the condemnation in the Judgment Day and augment the damnation in eternity.
Fuente: William Godbey’s Commentary on the New Testament
2:29 But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the {x} spirit, [and] not in the letter; whose praise [is] not of men, but of God.
(x) Whose power is inward, and in the heart.