Circumcision of the heart, by the Spirit, and the Jew who is one inwardly (Romans 2:25–29)

Says "Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision" (2:25, BSB). Implies Paul does not call circumcision worthless. It "has value" (ὠφελεῖ), and when 3:1 asks about "the value of circumcision," 3:2 answers, "Much in every way" (BSB). But its value is tied to keeping the law of which it is the sign. The one who breaks the law stands before God as if uncircumcised (note.language.Rom.2.25.peritome-ophelei; lex.G4061; lex.G203). The practice and its meaning in the period are described in note.historical.Rom.2.1-Rom.2.29.circumcision.

Says "If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision?" (2:26, BSB). "The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker" (2:27, BSB). Implies τὰ δικαιώματα τοῦ νόμου ("the requirements of the law," lex.G1345) are the law's righteous demands. Paul uses the singular in 8:4: "the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit" (BSB). λογισθήσεται ("will be regarded," literal) is God's reckoning (note.language.Rom.2.26.dikaiomata-logisthesetai). ἡ ἐκ φύσεως ἀκροβυστία is uncircumcision "by birth" (literal), "physically" (BSB). διὰ γράμματος καὶ περιτομῆς means "with," that is, in spite of, the written code and circumcision. The words "will condemn you" are the language of the judgment, where one party's conduct stands as a witness against another, as with the men of Nineveh, who "will stand at the judgment with this generation and condemn it" (Matt 12:41, BSB).

Uncertain Whether 2:27 is a statement, as SBLGNT and the BSB print it, or a question continuing 2:26, as some editions print it. This commentary leans to a statement. The main alternative is a question, and the sense is the same (note.language.Rom.2.27.ek-physeos-dia-grammatos).

Says "A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical. No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man's praise does not come from men, but from God" (2:28–29, BSB). Implies The image of circumcision of the heart comes from Moses and the prophets. Moses commands, "Circumcise your hearts" (Deut 10:16, BSB; עָרְלַת לְבַבְכֶם, 'orlat levavkhem, "the foreskin of your heart," literal), and promises, "The Lord your God will circumcise your hearts" (Deut 30:6, BSB; וּמָל, umal, "and he will circumcise," literal). Jeremiah calls Judah to "remove the foreskins of your hearts" (Jer 4:4, BSB) and says that God will punish "all who are circumcised only in the flesh," for "the whole house of Israel is uncircumcised in heart" (Jer 9:25–26, BSB). See also Lev 26:41 and Ezek 44:7–9 (note.language.Rom.2.29.circumcision-of-heart; note.language.Rom.2.29.peritome-kardias; xref.Rom.2.29.Deut.10.16.heb; xref.Rom.2.29.Deut.30.6.heb; xref.Rom.2.29.Jer.4.4.heb; xref.Rom.2.28-Rom.2.29.Jer.9.25-Jer.9.26.heb; xref.Rom.2.29.Lev.26.41.heb; xref.Rom.2.29.Ezek.44.7-Ezek.44.9.heb). The contrast between outward and inward does not set the Old Testament aside; it is the Old Testament's own contrast. Deut 30:6 makes the inward circumcision God's own work.

Uncertain What ἐν πνεύματι οὐ γράμματι ("by the Spirit, not by the written code") means (note.language.Rom.2.29.en-pneumati-ou-grammati; lex.G4151; lex.G1121). (1) The Holy Spirit, in contrast with the written law. (2) The human spirit, or the inward sphere, in contrast with the outward letter, so that the phrase repeats "inwardly." This commentary leans to (1). Paul sets πνεῦμα against γράμμα elsewhere as the Holy Spirit against the written code: "we serve in the new way of the Spirit, and not in the old way of the written code" (7:6, BSB); "not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2 Cor 3:6, BSB). Ezekiel joins the new heart to God's Spirit: "I will put My Spirit within you and cause you to walk in My statutes" (Ezek 36:27, BSB; רוּחִי, rukhi, "My Spirit"; xref.Rom.2.29.Ezek.36.26-Ezek.36.27.heb; xref.Rom.2.26.Ezek.36.27.heb; note.language.Rom.2.26.ezek-36-26-27-spirit-statutes). Paul also writes, "it is we who are the circumcision, we who worship by the Spirit of God" (Phil 3:3, BSB). The main alternative is (2), which fits the run of outward and inward in 2:28–29.

Uncertain Whom Paul calls a "Jew" in 2:29. (1) The Jew who is inwardly what the name claims, a definition of the true Jew within Israel, as in "not all who are descended from Israel are Israel" (9:6, BSB). (2) All who have the circumcision of the heart, Gentile believers included, so that the name is applied to the people of God as a whole. (3) A statement of principle, with its application left to later chapters. Paul does not settle this in Romans 2. He returns at once to the Jew's advantage (3:1–2), and he takes up Israel and the Gentiles at length in Romans 9–11. This commentary leaves the question to the Romans 9–11 packages.

Uncertain Whether "praise" (ἔπαινος, lex.G1868) plays on the name "Judah." Leah named her son Judah, saying, "This time I will praise the Lord" (Gen 29:35, BSB; אוֹדֶה, odeh; יְהוּדָה, yehudah). The play works only in Hebrew, and Paul gives no sign of it. It is possible, and nothing is built on it here (note.language.Rom.2.29.judah-praise; xref.Rom.2.29.Gen.29.35.heb).

Implies Praise "from God" answers the judgment of the secrets in 2:16. The one whom God approves is the one whose heart God has circumcised, whatever others think (compare 1 Cor 4:5). The chapter ends where Romans 3 begins: "What, then, is the advantage of being a Jew? Or what is the value of circumcision?" (3:1, BSB).

The identity of the uncircumcised man of 2:26–27, and of the Gentiles of 2:14–15, is discussed in the next section.