Exegetical and Hermeneutical Commentary of Romans 2:28
For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:
28. he is not a Jew ] Obviously, in the sense of exclusive privilege. Q. d., “If a Jew means (as the word would mean from Pharisaic lips) a member of a body which is specially entitled to salvation, then a Jew is not made by physical circumcision, for a title to salvation must be sought in things spiritual not physical.” See for similar forcible statements, Gal 3:7, &c., Rom 6:15-16; Php 3:2-3; Rev 3:9.
Fuente: The Cambridge Bible for Schools and Colleges
For he is not a Jew … – He who is merely descended from Abraham, and is circumcised, and externally conforms to the Law only, does not possess the true character, and manifest the true spirit, contemplated by the separation of the Jewish people. Their separation required much more.
Neither is that circumcision … – Neither does it meet the full design of the rite of circumcision, that it is externally performed. It contemplated much more; see Rom 2:29.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. For he is not a Jew] A genuine member of the Church of God, who has only an outward profession.
Neither is that circumcision] Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, Jer 4:4, Jer 4:6, Jer 4:10; Jer 9:26; Eze 44:7, Eze 44:9.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He is not a Jew; a right or true Jew, who is heir of the promises made to the fathers.
That is one outwardly; the word only is to be understood: see 1Co 1:17.
Neither is that circumcision; the right and true circumcision, which God principally requires, and is available unto salvation: that circumcision is not much to be accounted of which is only the cutting off an outward skin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. he is not a Jew which is oneoutwardly, c.In other words, the name of “Jew” andthe rite of “circumcision” were designed but as outwardsymbols of a separation from the irreligious and ungodly world untoholy devotedness in heart and life to the God of salvation. Wherethis is realized, the signs are full of significance but where it isnot, they are worse than useless.
Note, (1) It is a sad markof depravity when all that is designed and fitted to melt onlyhardens the heart (Ro 2:4, andcompare 2Pe 3:9; Ecc 8:11).(2) Amidst all the inequalities of religious opportunity measured outto men, and the mysterious bearing of this upon their character anddestiny for eternity, the same great principles of judgment, in aform suited to their respective discipline, will be applied to all,and perfect equity will be seen to reign throughout every stage ofthe divine administration (Ro2:11-16). (3) “The law written on the heart” (Rom 2:14;Rom 2:15) or the Ethics ofNatural Theologymay be said to be the one deep foundation on whichall revealed religion reposes; and see on Ro1:19, 20, where we have what we may call its other foundationthePhysics and Metaphysics of Natural Theology. The testimony of thesetwo passages is to the theologian invaluable, while in the breast ofevery teachable Christian it wakens such deep echoes as areinexpressibly solemn and precious. (4) High religious professions area fearful aggravation of the inconsistencies of such as make them (Ro2:17-24). See 2Sa 12:14.(5) As no external privileges, or badge of discipleship, will shieldthe unholy from the wrath of God, so neither will the want of themshut out from the kingdom of heaven such as have experienced withoutthem that change of heart which the seals of God’s covenant weredesigned to mark. In the sight of the great Searcher of hearts, theJudge of quick and dead, the renovation of the character in heart andlife is all in all. In view of this, have not all baptized,sacramented disciples of the Lord Jesus, who “profess that theyknow God, but in works deny Him,” need to tremblewho, underthe guise of friends, are “the enemies of the cross of Christ?”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he is not a Jew which is one outwardly,…. The apostle removes the plea in favour of the Jews, taken from their name and privilege, by distinguishing between a Jew and a Jew, and between circumcision and circumcision: “he is not a Jew which is one outwardly”; by mere name, nature, nation, religion, and profession:
neither is that circumcision which is outward in the flesh; which takes away the flesh of the foreskin, but not the carnality of the heart; leaves a mark upon the flesh, but no impression on the mind. This is nothing, is not the true, solid, substantial, spiritual circumcision, which only avails in the sight of God.
Fuente: John Gill’s Exposition of the Entire Bible
Which is one outwardly ( ). (Jew) has to be repeated (ellipse) with the article, “the in the open Jew” (circumcision, phylacteries, tithes, etc.). Likewise repeat (circumcision).
Fuente: Robertson’s Word Pictures in the New Testament
1) For he is not a Jew, (ou gar loudaios estin) For he is (exists) not a Jew; not a nationally circumcised one that obeys or pleases God, the kind that God ordained him to be under the law.
2) Which is one outwardly, (ho en to phanero en sarki) The one who is open or manifested in the flesh, Joh 8:39; Rom 9:6. Flesh circumcision that outwardly marked one as a Jew (to be an Israelite), a keeper of Gods law, did not make one a Spiritual Israelite, a child of God; neither does baptism make one a child of God, Eph 2:8; Gal 3:26.
3) Nor is that circumcision, (oude peritome) Nor is that (factually) circumcision, or circumcision that counts for eternity; It is faith in Jesus Christ that brings a new heart, makes one a new creature in Christ that counts, 2Co 5:17; Gal 5:6.
4) Which is outward in the flesh, (he en to phanero en sarki) Which is openly manifest or visible in (the) flesh, for it avails nothing, Gal 6:15. The outward law forms and deeds did not change the heart, or give Spiritual life to, or make circumcised, National Jews, true children of God or Spiritual seed of Abraham; to suppose that circumcision, observance of National feast and memorial days, and observance of the passover would merit Salvation for them was a chief fault of the Jews. Similarly many today err in thinking that they may and will be saved by outward conformity to religious forms: to be baptized, observe, the Lords Supper, pay tithes, etc. Rom 4:4-5; Eph 2:8-10; Gal 3:26; 1Jn 5:1.
Fuente: Garner-Howes Baptist Commentary
28. For a Jew is not he, etc. The meaning is, that a real Jew is not to be ascertained, either by natural descent, or by profession, or by an external symbol; that the circumcision which constitutes a Jew, does not consist in an outward sign only, but that both are inward. And what he subjoins with regard to true circumcision, is taken from various passages of Scripture, and even from its general teaching; for the people are everywhere commanded to circumcise their hearts, and it is what the Lord promises to do. The fore-skin was cut off, not indeed as the small corruption of one part, but as that of the whole nature. Circumcision then signified the mortification of the whole flesh.
Fuente: Calvin’s Complete Commentary
28. Not a Jew outwardly A universal condemnation upon those, Christian or Jew, who make an idolatry of ritualism.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh, but he is a Jew who is one inwardly (hiddenly), and circumcision is that of the heart, in the spirit not in the letter, whose praise is not of men, but of God.’
Paul now concludes his argument by describing ‘the true Jew’. Based on his arguments above, being a Jew is not something dependent on a man’s own outward claims or on the external evidence of circumcision. It is rather based on what he is hiddenly (there is no physical sign apart from behaviour), when he demonstrates a genuine response to God’s law. Thus we learn now that the true Jew is one who is circumcised in heart, in the spirit (in genuine spiritual response or in the Holy Spirit or both) and not in the letter (not just physically circumcised because it is written down in the Law), for such a man receives praise from God rather than from men (see 2Co 5:10). The man whose heart is right with God in the Spirit is the one who pleases Him. Here we have the clear indication that the true Jew is the believer in Christ through the Spirit.
This conclusion is of immense importance. It indicates that Paul sees all true Christians as true Jews (see Php 3:3), and conversely that unbelieving Jews had ceased in God’s eyes to be Jews because they had been ‘cut off’ (Rom 11:17 onwards). It is a reminder that it is Christ’s people who are now to be seen as the true Israel. Unbelieving Israel has been cut off (Rom 11:17 ff) and all true believers, whether Jew or Gentile, form the true Israel of God (Rom 11:17-28; Gal 3:29; Gal 6:16; Eph 2:11-22; 2Pe 2:9).
So Paul has demonstrated that neither possession of the Law nor physical circumcision put a man into a position of special privilege unless they are accompanied by full obedience to the Law, something which is impossible. Instead therefore it is necessary to be circumcised in heart ‘in the Spirit’ in order to be a true Jew.
‘Whose praise is not of men, but of God.’ There is a play on ideas here. The word Jew, signifying initially a man of Judah, contains within it the thought of ‘praise’ (see Gen 29:35; Gen 49:8). But Paul wants it to be clear that the only one who is a true Jew and who is really deserving of praise from God is the one who is ‘circumcised in heart’, in his spirit (or ‘in the Spirit’). He alone is the one whom God will praise (2Co 5:10).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 2:28-29 . Proof of Rom 2:27 . For the true Judaism (which is not exposed to that ) resides not in that which is external, but in the hidden world of the internal .
] i.e. . (see Bornemann, Schol. in Luc. p. 116): for he is not a Jew, who is so openly, i.e. not he who shows himself to be an in external visible exhibition (in profession, circumcision, dress, ceremonial service, and the like) is a genuine, answering to the idea. See Matthiae, p. 1533, Buttmann, neut. Gr. p. 335 f. The second half of Rom 2:28 , in which forms an apposition to , more precisely defining it, is to be taken as quite parallel.
Rom 2:29 is usually rendered: But he who is a Jew in secret (scil. is a true Jew ), and circumcision of the heart, in the spirit, not in the letter (scil. is true circumcision ). But against this view it may be urged that is so completely parallel to the in Rom 2:28 , that a different mode of connection cannot but seem forced. Hence the following construction and exposition result more naturally (comp Luther, Erasmus, and others; also Fritzsche): But he is a Jew (in the true sense) who is so in secret (in the invisible inner life), and (instead of now saying, in parallel with Rom 2:28 : , Paul defines both the and the true spiritual meaning of more precisely, and says) circumcision of the heart resides (the to be supplied) in the spirit, not in the letter . [718] Stripped of figure, is: the separation of all that is immoral from the inner life; for circumcision was accounted even from the earliest times as (Philo). See Lev 26:41 ; Deu 10:16 ; Deu 30:6 ; Jer 4:14 ; Jer 9:26 ; Eze 44:7 ; compare Phi 3:3 ; Col 2:11 ; Act 7:51 ; Philo, de Sacrif. p. 58: , , , , . See also Schoettgen, Hor. p. 815. The uncircumcised heart is , Rom 2:5 .
] is the power, in which the circumcision of the heart finds its causal ground , namely, in the Spirit, i.e. in the Holy Spirit, through whose power it takes place, not in the letter , which effects the outward circumcision by its commandment. In true Judaism also the Holy Ghost is the divine active principle (comp Rom 7:14 ). So much the less reason is there for making in our passage mean the true Jewish public spirit proceeding from God (de Wette, comp Tholuck); or the spirit of the law , in contrast to its outward observance (van Hengel, who wrongly urges the absence of the article); or the new life-principle in man , wrought in him by the Spirit of God (Rckert, comp Luther’s gloss); on the contrary, the is to be left as the objective, concrete divine , as the Holy Spirit in the definite sense, and as distinguished from the spiritual conditions and tendencies which He produces . The correct and clear view is held by Grotius, Fritzsche, and Philippi; compare Hofmann. Others, as Theodore of Mopsuestia, Oecumenius (Chrysostom and Theophylact express themselves very indefinitely), Erasmus, Beza, Toletus, Heumann, Morus, Rosenmller, Reiche, Mehring, take as meaning the spirit of man . But that the circumcision of the heart takes place in the spirit of man, is self-evident; and the similar contrast between and , Rom 7:6 and 2Co 3:6 , clearly excludes the reference to the human spirit.
] of which , is neuter , and refers to the entire description of the true Jewish nature in Rom 2:29 . The epexegetical relative definition hears to it an argumentative relation: id quod laudem suam habet etc. would be still more emphatic. To interpret it as masculine with reference to (Augustine, Erasmus, Beza, Bengel, and many others; including Reiche, Rckert, Kllner, de Wette, Olshausen, Tholuck, Fritzsche, Philippi, Ewald, and Hofmann; compare van Hengel), is, especially seeing that Paul has not written , as in Rom 3:8 (Schoem. a [722] Is. p. 243), a very unnecessary violence, which Grotius, who is followed by Th. Schott, makes still worse by twisting the construction as if the of Rom 2:28 stood immediately before ( it is not the evident Jew , etc., whose praise , etc.). As is often the case in classic authors, the neuter of the relative belongs to the entire sentence; see especially Richter, de anac. gr. linguae , 28; Matthiae, II. p. 987 f.
] i.e. the due praise (not recompense ). See on 1Co 4:5 . Compare, on the matter itself, Joh 5:44 ; Joh 12:43 . Oecumenius rightly says: , . Compare the Rom 3:23 . 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 f. in its tenor of thought is to the idea of the invisible church . Compare on Rom 2:25 .
[718] Ewald, who likewise follows our construction in the first clause of the verse, takes in the second half of it as predicate: and circumcision is that of the heart . But in that case, since in itself would he the true circumcision, we should expect the article before it.
[722] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1827
THE NATURE AND EXCELLENCE OF TRUE RELIGION
Rom 2:28-29. He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 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.
IF we were to estimate mens religion by the degree of confidence which they expressed, we should be ready to think that the glory of the latter day were already arrived, so universal are mens claims to Christian knowledge and experience. But it is often found, that, where there is the strongest confidence, there is the least ground for it. None could ever be more firmly persuaded of their acceptance with God than the carnal Jews; yet were they fatally mistaken: for though they enjoyed many privileges, and abounded in outward observances, they were destitute of that vital principle, without which their religion was a vain ceremony, an empty form.
In the preceding context the Apostle is proving to the Jews that they stood in need of a Saviour no less than the idolatrous Gentiles: and, knowing what a stress they laid upon their outward privileges, he tells them, that it was not an outward and carnal, but an inward and spiritual service that God required, and that was necessary to justify their pretensions to the Divine favour.
His words naturally lead us to shew,
I.
The vanity of a mere outward and nominal religion
All are apt to rest in external forms
[There is nothing in mere forms, which does not gratify, rather than counteract, our natural tendency to self-righteousness, and self-applause. Hence arises that universal readiness to substitute something that is of an external nature, in the place of vital godliness. The Jews valued themselves on their descent from Abraham, and on their admission into covenant with God by the right of circumcision: they also boasted of the law in which they were instructed, and of the ordinances wherein they drew nigh to God: and such was their dependence on these things, that they would not suffer themselves to doubt one moment their title to heaven. Precisely such also are the grounds on which the generality of Christians hope to obtain eternal happiness: they have been born of Christian parents, devoted to God in baptism, instructed in the truths of the Gospel, and brought up in a constant attendance, if not on the Lords supper, at least on the other ordinances of religion. If they can boast thus far, they will conclude that all is well with them, and that their salvation is quite secure.]
But the form of godliness without its power is of no avail
[Testimonies to this effect are exceeding numerous and strong. John the Baptist particularly cautioned the Jews against trusting in their descent from Abraham [Note: Mat 3:9.]: our Lord also warned his hearers, that though they were Abrahams children after the flesh, they could not be considered as the seed to whom the promises were made, because they did not the works of Abraham [Note: Joh 8:39.]. St. Paul also, having enumerated the great and glorious privileges to which the Jews were entitled, yet declares that all were not Israel who were of Israel, and that the spiritual seed alone should be partakers of the promises [Note: Rom 9:4-8.].
However therefore our knowledge of divine truth be enlarged, or our outward services be multiplied, we can never be admitted into Gods sanctuary, unless we have a better righteousness than the Scribes and Pharisees attained [Note: Mat 5:20.]: we may indeed, have a name to live; but we are really dead [Note: Rev 3:1.].]
In confirmation of this point we proceed to state,
II.
The nature and excellence of true religion
True religion extends its influence to the inmost dispositions of the soul
[Circumcision and baptism are mere signs and shadowy representations of something inward and spiritual; they are intended to lead our minds to the circumcision of the heart, and the washing of regeneration [Note: Compare Deu 10:16; Deu 30:6. with Col 2:11-12 and Tit 3:5.]. True religion rests not in the letter of the law, but goes to the spirit of it; and inclines the heart to an uniform, unreserved compliance with the will of God. God himself has informed us fully upon this point; Neither circumcision availeth any thing nor uncircumcision, but a new creation [Note: Gal 6:15. .]. The renovation of our inward man after the Divine image, is that which alone constituted a person a Jew in Gods estimation; nor is any thing less than this necessary to constitute us Christians in the sight of God. Without this, the circumcision of the Jew was a mere concision; and the baptism of the Christian is a worthless ablution [Note: Php 3:2-3. 1Pe 3:21.].]
Wherever this operates, God looks upon it with pleasure and delight
[Mans approbation is confined to the outward forms of religion; the life and power of which are reprobated by him as hypocrisy and enthusiasm. But God, who sees the emptiness of mere outward services through the specious veil that is put upon them, beholds also the intrinsic worth of those dispositions which are cultivated by the true Christian. The sighs and groans of a penitent are as a sweet-smelling savour unto God; while the self-exalting thoughts and expressions of a proud Pharisee are as an offensive smoke in his nose, which excites nothing but disgust and abhorrence [Note: Jer 31:18; Jer 31:20. Isa 65:5. See also Luk 18:11-14.]. Nor is there a good desire rising in the bosom from a principle of pure religion, but it is instantly noted in the book of Gods remembrance [Note: Mal 3:16-17.], and shall be recorded to the Christians honour in the great day of our Lords appearing [Note: 1Pe 1:7. 1Co 4:5]]
Address
1.
Those who are resting in outward forms
[Persons who are diligent in external duties, never doubt but that they are true Christians: but if they be not equally attentive to their inward motives and principles, God himself tells us that they are no Christians. Let us then inquire, not whether we be descended from Christian ancestors, but whether we he born of God? Let us ask, not whether we have cleansed the outside of the cup and platter; but whether we are purified from all spiritual as well as fleshly filthiness [Note: 2Co 7:1.]? And let us remember, that the Kings daughters are all glorious within; and that their brightest ornament is the hidden man of the heart [Note: Psa 45:13. 1Pe 3:4.]: nor is it he who commendeth himself that is approved of God, but he whom the Lord commendeth [Note: 2Co 10:18.].]
2.
Those who disregard religion entirely
[It has already been seen that persons may be Christians in appearance, and very observant of all the ordinances of religion, while yet they are no Christians in the sight of God: how far then must they be from deserving this appellation, who habitually violate the commandments of their Divine Master, and live in a constant neglect of the most acknowledged duties! Surely their circumcision is become uncircumcision; instead of being Jews they are of the synagogue of Satan: and the unbaptized heathen, who walk agreeably to the light of nature, shall condemn them, who, having been baptized into the faith of Christ, are yet despising his authority, and trampling on his laws [Note: ver. 2527. with Rev 2:9.]. Let then the very name of Christian be renounced at once, or let the spirit of Christianity be made apparent in our lives.]
3.
Those who are cultivating a spiritual and heavenly mind
[Amidst the abounding of iniquity there yet are many who are devoted to God both in heart and life: and unspeakably blessed is their state. Their praise indeed is not of men: by men they are derided as enthusiasts and fanatics: but they have praise of God. God beholds them with pleasure, and forbears to destroy the world for their sake [Note: Isa 1:9. Mat 24:22.]. He accounts them his servants, his children, his glory [Note: Isa 46:13.]; and in a little time he will welcome them to his bright abodes, saying, Well done, good and faithful servants, enter ye into the joy of your Lord. At the day of judgment too will the Lord Jesus Christ confess them before his Father and his holy angels; These were Christians indeed; they followed me in the regeneration, and shall therefore now be seated on thrones of glory: as I have already shewn my mercy to them, so will I now evince my righteousness in them; they shall walk with me in white, for they are worthy [Note: Rev 3:4-5.]. Go on then, beloved, from grace to grace: never think that you have yet attained, or that you are already perfect; but forget all that is behind, and press forward for that which is before, knowing assuredly, that to him who worketh righteousness shall he a sure reward.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Ver. 28. Neither is that circumcision ] See Col 2:11 . See Trapp on “ Col 2:11 “ Inward circumcision is (as Origen describeth it) Purgatio animae et abiectio vitiorum, or (as St Paul in the place above named) the putting off old Adam with his actions, by the circumcision of Christ, by his merit and Spirit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rom 2:28 f. The argument of the foregoing verses assumes what is stated here, and what no one will dispute, that what constitutes the Jew in the true sense of the term, and gives the name of Jew its proper content and dignity, is not anything outward and visible, but something inward and spiritual. And the same remark applies to circumcision itself. The most natural way to read the Greek seems to me to be this. “Not he who is so outwardly ( ) is a Jew (in the true sense), nor is that which is outward, in flesh, the true circumcision; but he who is inwardly a Jew (is the true Jew), and heart circumcision, in spirit, not in letter (is the true circumcision).” Thus in the first pair of clauses there is not anything, strictly speaking, to be supplied; the subject is in each case involved in the article. But in the second pair the predicate has in both cases to be supplied from the first in the one case, ; in the other, . Heart circumcision is an idea already familiar to the O.T. From the Book of Deuteronomy (Deu 10:16 , for the meaning comp. Deu 30:6 ) it passed to the prophetic writings: Jer 4:4 . The contrary expression uncircumcised in heart and in flesh is also found: Jer 9:26 , Eze 44:7 . A difficulty is created by the expression . After Rom 2:28 we rather expect : the circumcision being conceived as in one and not another part of man’s nature. Practically it is in this sense most commentators take the words: thus Gifford explains them by “a circumcision which does not stop short at outward conformity to the law, but extends to the sphere of the inner life”. But there is no real correspondence here, such as there is in ; and a comparison of 2 Corinthians 3, a chapter pervaded by the contrast of and , suggests a different rendering. and are not the elements in which, but the powers by which, the circumcision is conceived to be effected. “Heart circumcision,” without any qualifying words, expresses completely that contrast to circumcision in the flesh, which is in Paul’s mind; and what he adds in the new words, is the new idea that heart circumcision, which alone deserves the name of circumcision, is achieved by the Spirit of God, not by the written law. Whether there is such a thing as this heart circumcision, wrought by the Spirit, among the Jews, is not explicitly considered; but it is not a refutation of this interpretation to point out that in 2 Cor. is characteristically the gift of the New Covenant. For the very conclusion to which Paul wishes to lead is that the New Covenant is as necessary for the Jew as for the Gentile. . . . The is masculine, and refers to the ideal Jew. The name (from Judah = praise, Gen 29:35 ) probably suggested this remark. : the love of praise from each other, and religious vanity, are Jewish characteristics strongly commented on by our Lord (Joh 5:44 ; Joh 12:42 f.).
Fuente: The Expositors Greek Testament by Robertson
outwardly . . . which is outward = in (Greek. en) outward (Greek. phaneros. App-106.) guise.
neither. Greek. oude.
Fuente: Companion Bible Notes, Appendices and Graphics
Rom 2:28. ), a periphrasis for the adjective.- , in the flesh) opposed to [that] of the heart, Rom 2:29.
Fuente: Gnomon of the New Testament
Rom 2:28
Rom 2:28
For he is not a Jew who is one outwardly;-The name Jew” as here used means the true servant of God who kept the law and walked in the steps of Abraham. He is not one
who observed the outward form of the law, but failed from the heart to keep its precepts.
neither is that circumcision which is outward in the flesh:-The outward circumcision, without this circumcision of the heart, goes for nothing. Paul is here making an application of the truths presented unto those under the law of Christ.
Fuente: Old and New Testaments Restoration Commentary
For he
(See Scofield “Rom 9:6”).
Fuente: Scofield Reference Bible Notes
For he: Rom 9:6-8, Psa 73:1, Isa 1:9-15, Isa 48:1, Isa 48:2, Hos 1:6-9, Mat 3:9, Joh 1:47, Joh 8:37-39, Gal 6:15, Rev 2:9
neither: Jer 9:26, Rom 4:10-12, 1Pe 3:21
Reciprocal: Gen 17:10 – Every Gen 17:12 – he that is eight days old Gen 34:24 – every male Lev 26:41 – their uncircumcised Num 16:3 – all the Deu 10:16 – Circumcise Deu 30:6 – will circumcise 1Sa 4:3 – it may save 1Sa 17:36 – this Psa 59:5 – the heathen Isa 45:17 – Israel Jer 4:4 – take Eze 44:7 – uncircumcised in heart Mic 2:7 – named Joh 3:10 – and knowest Joh 8:39 – If Act 7:51 – uncircumcised Rom 2:17 – thou art Rom 2:25 – circumcision Rom 4:11 – a seal 2Co 10:7 – ye look Gal 6:16 – the Israel Phi 3:2 – the
Fuente: The Treasury of Scripture Knowledge
COVENANT RELATIONSHIP WITH GOD
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter.
Rom 2:28-29
If we were to read this passage of Scripture carelessly, in which explanation is given of the rite of circumcision, we might easily think that St. Paul meant, in these words, to depreciate circumcision, and treat it as if it were of no value. And in thinking so, we should, of course, be very much mistaken. St. Paul had no thought of depreciating circumcision; only of making it to be rightly understood. It had never been intended as a title to salvation in the future life; and in St. Pauls time the mistake seems to have grown up among the Jews of thinking that it was. Now circumcision has passed away. The Jewish Church has been merged in the Christian Church; and the rite of circumcision has been replaced by Christian baptism.
I. Baptism an important matter.We can easily understand from our Lords strict commands to perform it, that baptism is a matter of very great importance. If it had not been, our Lord would not have taken such great care that all His people should be baptized. Teach them, He said to His disciples, but He also said baptize them. There are sects that neglect to teach, and there are sects that neglect to baptize. The one is as wrong as the other. The Christians we read of in Holy Scripture were all baptized. St. Paul himself, when he had the vision of Christ, went to Ananias, and was baptized. Cornelius, when he was converted, was instantly baptized. The jailer at Philippi, frightened and repentant, was baptized, he and all his, straightway, say the Scriptures. There are other similar instances which you can read for yourselves in your Bibles. In this sense all Christians understood Christs words for many hundred years after He ascended; and all Christian people were baptized then.
II. And what is baptism?It is the washing or sprinkling with water of a child or a grown person in the name of the Holy Trinity, with special prayers and thanksgivings. That is baptism, as you see it administered so often here at church. That is the outward part of baptism, the part of it that you can see. But there is something in it that you cannot see, and that is the effect of baptism. What is it that baptism does for your souls? In baptism we are born into a new and regenerate state. We are publicly proclaimed to the members of Christs Churchand a germ or seed of good is implanted in our souls, which will, if we follow and obey it, finally transform us into the image and likeness of Christ, so that we shall be found fit at length for the society of God and of the angels in heaven.
III. Baptism, then, is a great privilege; but it is also a great responsibility.God has given it to us, and we may use it well or ill. It may be to us the gate of glory and holiness unspeakable; but if neglected and disobeyed, it may be only an additional talent which we must answer for; and of which the misuse will be a weight to sink us deeper into condemnation. By baptism we claim Gods promises, and are brought into connection and covenant with Him. Baptism will not save us; but it will put us in the way of being saved. It will not save us, but it will give us valuable help towards obtaining salvation. There are people who misrepresent the Churchs doctrine of baptismal regeneration, as if it were meant that because a person was baptized, he must therefore of necessity be saved. That is not what is meant at all. Amongst those who will be lost at the last, there will be, I cannot but fear, many baptized personsmen and women who have received the Spirit of Christ and the help of Christ, who have been professing Christians, and yet have fallen away after all, and lost their birthright, and denied their Saviour.
IV. Let us all try, first, to value baptism rightly for the great benefits it gives; and second, not to rely upon it as sufficient in and by itself, and apart from a holy life, to save uswhich it will not do. That would be to repeat the very mistake of the Jews about circumcision. But, on the other hand, we must not think it a small matter whether we are baptized or no. A person who wilfully neglects baptism (as some sects of Dissenters do) does two things. First, he flatly disobeys the ordinance of Christ; and second, he deprives himself of just the most powerful help and weapon he could possibly have in his strife against sin.
Illustration
Let it be ours, says Bishop Moule, to reverence, to prize, to use the ordinances of our Master, with a devotion such as we might seem sure we should feel if we saw Him dip His hand in the font, or stretch it out to break the bread, and hallow it, and give it, at the table. But let us be quite certain, for our own souls warning, that it is true all the whilein the sense of this passagethat he is not a Christian which is one outwardly, neither is that baptism, or communion, which is outward; but he is a Christian which is one inwardly, and baptism and communion are those of the heart, in the spirit, not in the letter. Sacred indeed are the God-given externals of Christian order and ordinance. But there are degrees of greatness in the world of sacred things. And the moral work of God direct upon the soul of man is greater than His sacramental work done through mans body.
Fuente: Church Pulpit Commentary
:28
Rom 2:28. The word Jew is used to designate a real servant of God, not one who merely professes to be one just because he wears the national name. On the same principle, fleshly circumcision has ceased to count favorably for anyone whose general life does not harmonize with the spiritual significance of the rite, namely, the cutting off of the sins of his life.
Fuente: Combined Bible Commentary
Rom 2:28. For. This introduces the proof of the previous positions, Rom 2:27.
He is not a Jew who is one outwardly. This gives the sense of the original; but in this and the succeeding verse the construction is peculiar. The one who shows only the outward marks of a Jew is not a true Jew.
Which is outward. The same phrase just rendered outwardly.
In the flesh. This is a further explanation of outward, and is to be taken literally.
Fuente: A Popular Commentary on the New Testament
Here our apostle comes close and home to the self-confident Jews, and touches them in the most sensible part. It was the hardest saying that could sound in a Jewish ear, to affirm, that circumcision which is outward in the flesh, profiteth nothing; for they so gloried in it, that they accounted it equal to the keeping of all the commandments of God: Now our apostle here takes away the very foundation of this their boasting and glorying, by a plain and true distinction. There is, saith he, a Jew outwardly, that only has the badge of circumcision in his flesh. Now he is not a Jew in God’s account, who is only so by outward circumcision; neither is that circumcision valuable or available, which is only outward in the flesh; but then there is a Jew, who is one inwardly; namely, by the purification of his heart from all filthy lusts, evil affections, and sinful dispositions, and circumcison of the heart, and in the spirit; that is, a circumcision wrought in us by the spirit of God, and not barely by the letter of the law: And the praise of this is not of men, who cannot discern the heart, but of God, who is the searcher of the heart, and trier of the reins.
Learn hence, That although men are very prone to rest upon church-privileges and external performances, as evidences of divine favour, yet they are no testimonies nor signs of the truth of grace. What circumcision, sacrifices, and the temple were to the Jews of old, the same are baptism, the Lord’s supper, and public assemblies to professing Christians at this day. And as the Jews rested in those externals, without eyeing Christ in them, without desiring to drive holiness and sanctification from them: In like manner, multitudes of professors set up their rest in outward duties, and repose a fleshly carnal confidence in ordinances, without either desiring of, or endeavoring after, any lively communion with Father, Son and Holy Spirit, in the exercise of faith and love, without any regard to spiritual warmth in religious duties, and being by ordinances rendered more like to the God of the ordinances, which are the most desirable things, next to heaven itself.
So that I shall conclude the chapter with the same application to Christians now, as the apostle did to the Jews then: Circumcision, saith the apostle, verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision: For he is not a Jew, &c.
In like manner, say I, “Baptism verily profiteth, if we perform the conditions of that covenant, which we entered into by baptism; but if we do not, our baptism is no baptism: For he is not a Christian, who is one outwardly; nor is that baptism, which is outward in the flesh; but he is a Christian, which is one inwardly, and baptism is that of the heart, in the spirit, and not in water only; and such shall have praise, if not of men, yet God.”
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 2:28-29. For he is not a Jew In the most important sense, that is, one of Gods beloved people; or a true child of Abraham, to whom the promise belongs, and one that God will own for a true member of his church; who is one outwardly Only; or one of Abrahams posterity, according to the flesh, and enjoys the outward privileges belonging to that relation. Neither is that circumcision The chief and true circumcision, acceptable to God; which is outward in the flesh Consists only in the outward ordinance, and the mark imprinted on the flesh. But he is a Jew One of Abrahams spiritual seed; who is one inwardly Who inwardly possesses the disposition of Abraham, and imitates him in his faith and obedience. In this sense, the pious Gentiles, though uncircumcised, and members of no visible church, were really Jews, or children of Abraham, entitled to the blessings of the covenant which God made with him. It is of such as these that Christ speaks, in his epistle to the church at Smyrna, Rev 2:9; I know the blasphemy of them who say they are Jews, and are not, but are the synagogue of Satan. And circumcision is that of the heart The circumcision which renders men the sons of Abraham, and the people of God, is of the heart, made by cutting off or mortifying its lusts. That this is the true circumcision, or the thing meant by that rite, is evident from the command of Moses to the Jews, Deu 10:16, Circumcise the foreskin of your hearts, and be no more stiff-necked; and from the promise made to the same people, Deu 30:6, The Lord thy God will circumcise thy heart, to love the Lord thy God with all thy heart. In the spirit Seated in the inmost soul, renewed by the Spirit of God. Or the expression may mean, according to the spiritual sense of the law; and not in the letter Not in an external ceremony, performed only according to the letter of it. Whose praise is not of men Who look only on the outward appearance, and will probably be so far from esteeming, that they will despise and hate such; but of God Who sees in secret, and approves of what is internally holy and spiritual. It is justly observed by Macknight here, that the apostle, by distinguishing between the spirit and the letter of the law of Moses, intimates that the rites enjoined in that law were typical, and had a spiritual or moral meaning, as Moses also expressly declared to the Jews, Lev 26:41, and in the passages of Deuteronomy above quoted. Jeremiah, likewise, Jer 4:4, represents circumcision as emblematical; consequently all the other rites of the law were so likewise.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 28, 29. For he is not a Jew, which is one outwardly, neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly, and circumcision is of the heart, by the Spirit, and not by the letter; its praise is not of men, but of God.
The double principle laid down here by Paul was the sum of prophetic theology; comp. Lev 26:41; Deu 10:16; Jer 4:14; Eze 44:9. And hence it is that the apostle can make it the basis of his argument. Rom 2:28 justifies the degradation of the Jew to the state of a Gentile, proclaimed in Rom 2:25; and Rom 2:29 the elevation of the Gentile to the rank of a Jew, proclaimed in Rom 2:26-27. The two words which justify this double transformation are , in secret, inwardly, and , , of the heart, by the spirit. For if there is a principle to be derived from the whole of the Old Testament, it is that God has regard to the heart (1Sa 16:7). Paul himself referred in Rom 2:16 to the fact that in the day of judgment by Jesus Christ, it would be the hidden things of men which would form the essential ground of His sentence. There is only one way of explaining naturally the grammatical construction of these two verses. In Rom 2:28, we must borrow the two subjects and from the predicate; and in Rom 2:29, the two predicates () and () from the subject.
The complement , of the heart, is the gen. object.: the circumcision which cleanses the heart; the clause , in spirit, denotes the means: by the Holy Spirit. The Spirit is the superior force which, by transforming the feelings of the heart, produces true inward purification. The letter, on the contrary, is an outward rule which does not change either the heart or the will; comp. Rom 7:6. Meyer thinks we should take , of which, as a neuter, referring to Judaism in general. But to what purpose would it be to say that the praise of Judaism comes not from men, but from God? That was sufficiently obvious of itself, since it was God who had established it, and all the nations detested it; we must therefore connect this pronoun with the Jew which precedes, and even with the feminine term circumcision, which is used throughout this whole piece for the person circumcised.
The word praise is again an allusion to the etymological meaning of the word , Jew (see on Rom 2:17); comp. Gen 49:8. God, who reads the heart, is alone able to allot with certainty the title Jew in the true sense of the wordthat is to say, one praised. The idea of praise coming from God is opposed to all that Jewish vainglory which is detailed Rom 2:17-20.
What a remarkable parallelism is there between this whole passage and the declaration of Jesus, Mat 8:11-12 : Many shall come from the east and from the west, and shall sit down in the kingdom of heaven, etc….And yet there is nothing to indicate imitation on Paul’s part. The same truth creates an original form for itself in the two cases.
Yet the apostle anticipates an objection to the truth which he has just developed. If the sinful Jew finds himself in the same situation in regard to the wrath of God as the sinful Gentile, what remains of the prerogative which divine election seemed to assure to him? Before going further, and drawing the general conclusion following from the two preceding passages, Rom 1:18-32 and Rom 2:1-29, Paul feels the need of obviating this objection; and such is the aim of the following passage.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
28. For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh:
Fuente: William Godbey’s Commentary on the New Testament
Verse 28
Which is one outwardly; that is, merely outwardly.
Fuente: Abbott’s Illustrated New Testament
2:28 For he is not a Jew, which is one {u} outwardly; neither [is that] circumcision, which is outward in the flesh:
(u) By the outward ceremony only.
Fuente: Geneva Bible Notes
We now discover a second reason Paul chose to address his fellow Israelites as Jews in this section (Rom 2:17-29). Not only was "Jew" a title that non-Jews used to describe Israelites, but the word "Jew" comes from the name "Judah," which means "praise." Paul was saying the person who really praises God is not one who merely wears the label of circumcision but one who really obeys God. Such a person has a circumcised heart (cf. Deu 30:6; Jer 4:4; Jer 9:25-26; Eze 44:9). Heart circumcision is a spiritual operation that the Holy Spirit performs, not a physical operation that conforms to the letter of the Mosaic Law. The truly obedient person will not only praise God, but God will also praise him. He will not just receive the praise of men for his professed obedience to God.
"These verses [Rom 2:25-29] must be kept in their context, which is that Paul is dealing with Jews and making a distinction between Jews who believe and Jews who do not believe. He is not teaching that every Gentile Christian is a spiritual Jew. Rather, he is teaching that every Jew is not a full Jew. A completed Jew is one who has had both circumcisions, the circumcision of the flesh, which is outward in obedience to the Abrahamic covenant, and an inward circumcision of the heart as an act of obedience to the new covenant." [Note: Arnold G. Fruchtenbaum, "Israel and the Church," in Issues in Dispensationalism, pp. 128-29. See also Alva J. McClain, Romans: The Gospel of God’s Grace, p. 86; and Robert L. Saucy, The Case for Progressive Dispensationalism, pp. 195-98.]
In Rom 2:17-29 Paul’s point was that perfect obedience is more important that religious privilege. Even though the Jews boasted in outward matters, the law and circumcision, they were guilty of failing God inwardly, as were the Gentiles. Really a God-fearing Gentile was more pleasing to God than a disobedient Jew because God delights in obedience.