The question is asked: How can justification take place without the works of the law, even though James says: 'Faith without works is dead'? In answer, the apostle distinguishes between the law and faith, between the letter and grace. "The 'works of the law' are works done without faith and grace, by the law, which forces them to be done through fear or the enticing promise of temporal advantages. But 'works of faith' are those done in the spirit of liberty, purely out of love to God. And they can be done only by those who are justified by faith… Paul does not say that faith is without its characteristic works, but that it justifies without the works of the law. Therefore justification does not require the works of the law; but it does require a living faith, which performs its works" (Martin Luther).

  • Comment on Rom 2:1

YOU, THEREFORE, HAVE NO EXCUSE: Or, 'You have nothing to say in your own defense' (Twentieth Century New Testament).

YOU WHO PASS JUDGMENT ON SOMEONE ELSE, FOR AT WHATEVER POINT YOU JUDGE THE OTHER, YOU ARE CONDEMNING YOURSELF, BECAUSE YOU WHO PASS JUDGMENT DO THE SAME THINGS: The implication in the opening verse is that a Jewish listener, heartily endorsing the verdict rendered concerning the Gentiles, fails to realize his own plight. True judgment rests on the ability to discern the facts in a given case. If one is able to see the sin and hopelessness of the Gentile, he should logically be able to see himself as being in the same predicament. But he is so taken up with the faults of others that he does not consider his own failures (cf Matt 7:2,3). The charge that he who passes judgment does the same things he sees in others is enlarged upon in Rom 2:17-24.

Passing judgment upon others is contrary to Christ's commandments: Matt 7:1; Luke 6:37; Rom 14:3,10,13; 1 Cor 4:3,5.

Hypocrisy is a real killer. Often it seems not nearly so obvious to the hypocrites themselves, yet others (and especially children and teenagers) can spot it a mile off. Hypocrisy happens when our words and actions don't match. There are two ways we are shown in this chapter that warn us against having mismatched words and actions.

The first is by passing judgment on someone else when we ourselves do the same thing. It is important to look at ourselves critically as we look at other people, because if we do that we will become much more humble and realize that we too, all too often, fall under the same condemnation as we dish out to them.

The second concerns our teaching. Paul put it best: "You then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who brag about the law, do you dishonor God by breaking the law" [vv 21-23]. Let us always be sure that our words and our actions go hand in hand so that God's name is not blasphemed.

Robert Prins

  • Comment on Rom 2:2

NOW WE KNOW THAT GOD'S JUDGMENT AGAINST THOSE WHO DO SUCH THINGS IS BASED ON TRUTH: "According to truth" (KJV).

  • Comment on Rom 2:3

SO WHEN YOU, A MERE MAN, PASS JUDGMENT ON THEM AND YET DO THE SAME THINGS, DO YOU THINK YOU WILL ESCAPE GOD'S JUDGMENT?: "Judgment" is the Greek "krima" = the great and terrible "day of the Lord", when Christ shall be the righteous judge of the world, on behalf of the Father (Acts 17:31). Compare v 5, notes.

  • Comment on Rom 2:4

OR DO YOU SHOW CONTEMPT: "Kataphroneo": to think lightly of. The KJV has "despisest", but the Jew did not despise His God. Rather, he treated Him lightly, or disesteemed Him.

FOR THE RICHES OF HIS KINDNESS, TOLERANCE AND PATIENCE: Compare "RICHES of his glory" (Rom 9:23), and "the depth of the RICHES of the wisdom and knowledge of God" (Rom 11:33). All the true "riches" of the Bible, in fact all the true and meaningful "riches" to be found anywhere, have their origins in the righteous and loving character of an Almighty God. There are no riches to be found anywhere else.

The kindness, or goodness (KJV), of God is revealed in the Hope of Israel: the gospel of salvation. Isa 63:7 describes His goodness to a rebellious house of Israel.

TOLERANCE: Better than the KJV's old-fashioned "forbearance". Demonstrated in the Old Testament's 400 years, more or less, of tolerance until the sin of the Amorites reached its full measure (Gen 15:16), and the New Testament's 40 further years during which the Lord waited while Israel filled up "the measure of the sin of your forefathers" (Matt 23:32).

But God's tolerance, or forbearance, can actually produce a scornful attitude with His people Israel, as though that tolerance were only a confirmation of their security, or perhaps even a sign of weakness on God's part. "Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil" (Eccl 8:11).

PATIENCE: Again, the NIV is better than the out-of-date "longsuffering". The Greek is "macrothumia", meaning slowness in avenging wrongs. This patience was demonstrated by the Lord in the time of Noah (1 Pet 3:20).

NOT REALIZING THAT GOD'S KINDNESS LEADS YOU TOWARD REPENTANCE?: God desires repentance and not (only) sacrifice (1Sam 15:22). Repentance ("metanoia") signifies a change, a reversal. The sorrow for sins committed is not the most important aspect of true "repentance"; there must be a forsaking of the past way of life.

  • Comment on Rom 2:5

BUT BECAUSE OF YOUR STUBBORNNESS: "Sklerotes": callous, hard. Stubbornness was a natural characteristic of Israel (Isa 30:8,9). See Exod 14:12; Acts 13:44-46.

AND YOUR UNREPENTANT HEART: Greek "ametanoetos": literally, without change (in contrast to v 4).

Hard-heartedness is first seen in Pharaoh (Exod 4:21; 7:3, 13; 8:15, 32; 9:12, 34; 10:1, 20, 27; 11:10; 14:4, 8). So when this description is used of anyone in Israel, it is very pointed: 'You are being like the oppressing Egyptians from whom I have delivered you!' Compare Deut 15:7; 2 Chron 36:13; Psa 95:8; Isa 63:17; Mark 10:5; 16:14; John 12:40; Rom 2:5.

YOU ARE STORING UP WRATH AGAINST YOURSELF FOR THE DAY OF GOD'S WRATH: "Storing up" is "thesaurizo", from a root word meaning "treasure" (hence the KJV translation). There is an intended irony in this: the only "treasure" stubborn and unrepentant men and women will even have is the wrath of God. The faithful, on the other hand, store up treasures of wisdom and spiritual riches (Matt 6:20).

WHEN HIS RIGHTEOUS JUDGMENT WILL BE REVEALED: The theme of condemnation, running through Romans, and especially Rom 1:16 — 3:20, is directed against the Judaizers. This condemnation falls upon all who cling to Law as a means of justification from sin, whether they be Israel after the flesh or Israel after the Spirit.

The judgment promised, or threatened, here is the future day of judgment: 2Pet 3:7, 10.

  • Comment on Rom 2:6

GOD "WILL GIVE TO EACH PERSON ACCORDING TO WHAT HE HAS DONE": Parallel to Matthew 16:24-28; Revelation 22:12. Compare also Psalm 62:12; Proverbs 24:12.

  • Comment on Rom 2:7

TO THOSE WHO BY PERSISTENCE IN DOING GOOD SEEK GLORY, HONOR AND IMMORTALITY: "All progress begins one step at a time. There is no sudden leap to greatness. Good work done little by little becomes a great work. The house of success is built brick by brick.

"You can do what you want to do, achieve what you want to achieve, attain any reasonable objective you may have in mind. Not all of a sudden, nor in one sweeping act of achievement. You will do it gradually, day by day and play by play. If you want to do it, if you work to do it, you will accomplish your goal over a sufficient period of time.

"Your big accomplishments will be a series of little accomplishments. Many strokes overthrow the tallest oak" (Max Steingart).

PERSISTENCE: Greek "hupomone": a remaining under, hence a bearing up under hardship. Note the patience and persistence of Christ: 2 Thes 3:5; 1 Thes 1:3; Heb 12:1,2; Matt 24:13; Heb 10:36; James 5:7-11. Consider also James 5:11 and Heb 6:15.

HE WILL GIVE ETERNAL LIFE: This statement is perfectly true, but they may mislead us, if we are not careful, into thinking that our "doing good" will EARN us eternal life. Can one earn eternal life? No. Then how do we rationalize this verse?

"At the very least, it is safe to say that [Paul] is not contradicting what he says later about the impossibility of having salvation by means of the works of the law (Rom 3:20). Far from teaching a system of salvation by works, the statement of v 7, rightly understood, teaches the opposite. 'The reward of eternal life… is promised to those who do not regard their good works as an end in themselves, but see them as marks not of human achievement but of hope in God. Their trust is not in their good works, but in God, the only source of glory, honor, and incorruption' (Barrett). Paul is simply portraying the motivation and the tenor of the life that will culminate in eternal fellowship with God… The good works the believer performs do not bring him salvation, but they attest the salvation he has received by faith (Rom 6:22), and therefore have an essential function (cf Eph 2:8-10)" (Everett F. Harrison, Expositor's Bible Commentary).

  • Comment on Rom 2:8

BUT FOR THOSE WHO ARE SELF-SEEKING AND WHO REJECT THE TRUTH: "Reject" is "apeitheo": to be disobedient: cp 1 Peter 3:1; 4:17. The opposite is "peitheo", to be persuaded or won over, signifying a habitual course of action. The "rejecter" is one who knows the Truth, but knowingly and willingly refuses to act upon it.

AND FOLLOW EVIL: Compare Rom 1:18.

THERE WILL BE WRATH AND ANGER: "Thumos" and "orge": hot anger of passion, and a settled, lasting emotion amounting to hatred.

  • Comment on Rom 2:9

THERE WILL BE TROUBLE AND DISTRESS FOR EVERY HUMAN BEING WHO DOES EVIL: "Trouble" is "thlipsis": affliction, a pressing or pressure, that which burdens the spirit. Hence the English "depression". Compare 2 Thessalonians 1:6.

DISTRESS: "Stenochoria", literally, narrowness of place. No possibility of escape.

DOES: Greek "prasso", to practice or perform habitually: cp. 1 John 3:4,9; John 3:20,21; 5:29.

EVIL: Greek "kakos", generically bad. It embraces every form of evil whether moral and physical, and denotes that which is useless, incapable or bad.

FIRST FOR THE JEW, THEN FOR THE GENTILE: Compare Romans 1:16.

  • Comment on Rom 2:10

BUT GLORY, HONOR AND PEACE FOR EVERYONE WHO DOES GOOD: "Peace is "eirene": a rest in contrast to a struggle or strife. As influenced by the Hebrew "shalom", signifying a state of health or wellbeing, a peace with God (Phil 4:6-9). Yahweh is the God of peace (Rom 15:33; 16:20; 1 Thes 5:23; Heb 13:20).

FIRST FOR THE JEW, THEN FOR THE GENTILE: Compare Rom 1:16 again.

  • Comment on Rom 2:11

FOR GOD DOES NOT SHOW FAVORITISM: This is the truth which Peter learned in the Cornelius incident (Acts 10:34; see also 1 Pet 1:17; Eph 6:9; Col 3:2; James 2:1). Paul explains this in the following verses.

  • Comment on Rom 2:12

ALL WHO SIN APART FROM THE LAW WILL ALSO PERISH APART FROM THE LAW, AND ALL WHO SIN UNDER THE LAW WILL BE JUDGED BY THE LAW: "As many as have sinned (in disobeying the truth, verse 8) outside covenant relationship, will perish when Christ comes. Their doom is sealed. But as many as have sinned in covenant relationship will be judged, for they have stood related to a possible reception of glory, honor and immortality" (John Carter on Romans, 29).

Note: This is the first occurrence of word "law" (Greek "nomos") in Romans. There can be at least four different senses of the word:

  • figurative, as a "principle";
  • generic, meaning "a law";
  • as a reference to the Old Testament or some part of the Old Testament; and
  • as a reference to the Law of Moses (which probably makes up the majority of Paul's references).

Exactly what Paul means by the word in any single verse will need to be determined by the context.

APART FROM LAW: Or "without law": that is, those outside covenant relationship but possessing a knowledge of the Truth (cp verse 8: these are they who "reject the truth").

UNDER THE LAW: This is better than the KJV "in the law". "Under" here points to those who came within the scope of the privileges as well as the responsibilities and judgments of a Law.

  • Comment on Rom 2:13

Verses 13-15 are parenthetical. Verse 12 may be followed by verse 16 for continuity of argument.

FOR IT IS NOT THOSE WHO HEAR THE LAW WHO ARE RIGHTEOUS IN GOD'S SIGHT, BUT IT IS THOSE WHO OBEY THE LAW WHO WILL BE DECLARED RIGHTEOUS: We have a reminder in James 1:22-24 of the ease with which the Jew could hear the law read and still go away without any effect on his life and conduct. Those who will be "declared righteous" are the doers of the law (v 13). This is the first occurrence in Romans of the important expression "be declared righteous", an expression which Paul will develop and explain in Romans 3.

NOT THOSE WHO HEAR THE LAW: See Matthew 7:15-21; Acts 10:35; 1 John 2:29; 3:7, 10.

THOSE WHO OBEY THE LAW: See James 2:22-24.

  • Comment on Rom 2:14

INDEED, WHEN GENTILES, WHO DO NOT HAVE THE LAW, DO BY NATURE THINGS REQUIRED BY THE LAW: No one is righteous "by nature" (see Rom 1:18-32). This passage relates to CONVERTED Gentiles, whose minds have taken on the teaching of God. Such Gentiles keep God's law, not by any outward show of formalism, but by a new nature which — being "born again" — is begotten by the gospel which enlightened their consciences.

THEY ARE A LAW FOR THEMSELVES, EVEN THOUGH THEY DO NOT HAVE THE LAW: That is, the law is a part of them. They are the embodiment of God's law. Now, when they sin, their consciences can accuse and correct their actions (v 15). A believing Gentile, then, is more "righteous" than a natural Israelite because the former absorbs into his conscience the things which he hears, whereas the Israelite has paid no heed.

  • Comment on Rom 2:15

SINCE THEY SHOW THAT THE REQUIREMENTS OF THE LAW ARE WRITTEN ON THEIR HEARTS, THEIR CONSCIENCES ALSO BEARING WITNESS, AND THEIR THOUGHTS NOW ACCUSING, NOW EVEN DEFENDING THEM: Their IMMEDIATE judge (the enlightened conscience) can inform them as to what their ULTIMATE judge will say about their actions — giving them an opportunity for self-correction before it is too late.

  • Comment on Rom 2:16

THIS WILL TAKE PLACE ON THE DAY WHEN GOD WILL JUDGE MEN'S SECRETS THROUGH JESUS CHRIST, AS MY GOSPEL DECLARES: "We commend to the serious consideration of everyone interested, the sobering fact that there is a day appointed when God shall judge the secrets of men by Jesus Christ, justifying the righteous and condemning the wicked. It is a fact that will encourage, strengthen, and sustain every person who, having been enlightened and joined the brotherhood of Christ, is working with a single eye, as seeing him who is invisible: and it is a fact that, vividly realized, will correct and purify those who, in a similar position, may be suffering themselves to be diverted from the path of truth and duty by considerations of a temporal nature. The record of the judgment seat is written now in the lives of those who will appear there" (Robert Roberts, Christendom Astray, 87).

THE DAY: Psa 75:2; Eccl 12:14; Heb 9:27; 2 Tim 4:1; Matt 12:36; John 12:48; 1 Cor 4:5.

SECRETS: Greek "kruptos" — that which is cryptic, or hidden; i.e., a false identity (see 1 Cor 4:5; Eccl 12;14; Heb 4:13). Many an act which seems entirely praiseworthy to those who observe it may actually be wrongly motivated, and contrariwise some things that seem to men to merit stern disapproval may pass muster in this supreme court because the intention behind the deed was praiseworthy.

  • Comment on Rom 2:17-24

Here Paul begins as though to engage in dialogue with a representative Jew, and his irony is sharp. He proceeds to build up the Jew, citing his various distinctions and appearing to appreciate them (vv. 17-20), only to swing abruptly into a direct assault by exposing the inconsistency between his claims and his conduct (vv. 21-24). The Jew was characterized by his reliance on the Law given by God through Moses (and particularly laid out in the Old Testament books of Exodus through Deuteronomy). This reliance came as the result of a relationship with God enjoyed by no other people. In Paul's time some of the leaders of Judaism were making such extravagant statements about the Law of Moses as to put it virtually in the place of God. Many Jews were trying to keep the Law for its own sake, to honor and worship the Law rather than its Giver. This tendency was even more developed after the fall of Jerusalem, when the Law became the rallying point for a nation that had lost its holy city and its temple.

Paul concedes that the use of the Law will bring knowledge of God's will and a recognition of its superior teaching. But this is not all, for the Jew thinks that this advantage makes him superior to the Gentile. To paraphrase Paul: 'You come to the Gentile and propose yourself as a guide for his blindness (when, as a matter of fact, as I have already shown, he has a light and a law as well as you). You come to the Gentile as though he were dumb and childish, giving you the controlling hand, which in your pride you thoroughly enjoy. To you they are mere infants, knowing next to nothing.'

In effect, Paul has set a rhetorical trap: He first employs terms actually used by the Jews for the Gentiles, one after the other, not once suggesting that the Gentile has anything to his credit. This serves to artificially magnify the Jew and his standing. Thus it becomes easier for Paul to make his ultimate point: that is, the Jew is lost, and even ridiculous, in his misplaced pride and hollow boasting.

  • Comment on Rom 2:17

NOW YOU, IF YOU CALL YOURSELF A JEW: With all the heritage and exclusiveness which that name carried.

IF YOU RELY ON THE LAW: "In the Law the Jew saw the Magna Carta which gave him his assurance of salvation" (Meyer).

AND BRAG ABOUT YOUR RELATIONSHIP TO GOD: As though that gave him an exclusive claim to the Lord's favor. Compare Deut 4:7; Psa 135:4; Isa 48:1; Jer 7:4. Contrast Jer 9:24: " 'But let him who boasts boast about this: that he understands and knows me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,' declares the Lord."

  • Comment on Rom 2:18

IF YOU KNOW HIS WILL AND APPROVE OF WHAT IS SUPERIOR: The KJV margin has "triest the things that differ". Being able to discriminate between good and evil (cp Phil 1:10), they could intelligently reject the vain philosophy of the Greeks.

BECAUSE YOU ARE INSTRUCTED BY THE LAW: "Katecheo", orally instructed, taught by word of mouth. By the constant reading and hearing of the Law in the synagogues (and some homes) the Jew was more familiar with its contents.

BY THE LAW: "Ek", out of the Law.

  • Comment on Rom 2:19

IF YOU ARE CONVINCED THAT YOU ARE A GUIDE FOR THE BLIND: But it was not always so that the non-Jews were blind (Matt 15:14), and of course that is Paul's point!

A LIGHT FOR THOSE WHO ARE IN THE DARK: Psa 119:105; Isa 49:6,9,10.

  • Comment on Rom 2:20

AN INSTRUCTOR OF THE FOOLISH, A TEACHER OF INFANTS: Those young in understanding ( 1 Cor 3:1; Heb 5:13; 1 Pet 2:2). But, again, this is ironic — for it is not always true!

BECAUSE YOU HAVE IN THE LAW THE EMBODIMENT OF KNOWLEDGE AND TRUTH: But if the Jew failed to see Christ in the words of Scripture, then he would have only the FORM of godliness while denying the POWER (2 Tim 3:5).

  • Comment on Rom 2:21-24

Abruptly the shadow-boxing turns aggressive and the blows become lethal. Now the Jew is confronted by the disparity between what he teaches others as the will of God, on the one hand, and his own way of life on the other. Paul makes this point in a series of questions, encouraging the complacent Jew to back on himself and examine his own conscience.

Paul's indictment is summarized by the general charge of breaking the very Law the Jew boasts of (v 23). In fact, the failure is so notorious that even non-Israelites notice the discrepancy. At this point Paul introduces a quotation from Isaiah 52:5. God has been obliged to chasten His disobedient people by permitting them to go into captivity, where their captors laugh at their God because He is apparently unable to prevent their deportation (cf Ezek 36:20,21). But in fact the fault lay not with God but with His people, who had refused to take His law seriously.

  • Comment on Rom 2:21

YOU, THEN, WHO TEACH OTHERS, DO YOU NOT TEACH YOURSELF?: Thus showing, by your own actions, your hypocrisy: Matt 7:3; 23:3.

YOU WHO PREACH AGAINST STEALING, DO YOU STEAL?: By withholding from God what was rightfully His (Mal 1:8; 3:8; Mark 11:17).

  • Comment on Rom 2:22

YOU WHO SAY THAT PEOPLE SHOULD NOT COMMIT ADULTERY, DO YOU COMMIT ADULTERY?: Some of the Jews were so quick to seek out and condemn the adulterous woman (John 8:3-11), and yet they could secretly (Matt 5:27,28) and hard-heartedly (Matt 19:8) commit with impunity the same offence (Matt 5:31,32).

YOU WHO ABHOR IDOLS, DO YOU ROB TEMPLES?: "A cognate of the same word occurs in Acts 19:37, where it covers sacrilege in the general sense of desecrating sacred things. But in this passage in Romans a precise, strong contrast is intended. The Jew who has been taught to abhor idols is charged with laying hands on them for the sake of profit. This may sound inconceivable, but if the robbery was directed at the offerings brought to the idol, this was [equivalent] to robbing the idol and thereby desecrating the temple. Ancient temples were repositories of treasure and were therefore a source of temptation to the avaricious (cf Josephus Antiquities 4:207)" (Harrison, Expositor's Bible Commentary).

In effect, the man who looks at temples of false religions, abhorring the idols themselves but secretly coveting the riches displayed there, is showing himself to be nothing more than an "idolater" of a slightly different order!

  • Comment on Rom 2:23

YOU WHO BRAG ABOUT THE LAW, DO YOU DISHONOR GOD BY BREAKING THE LAW?: This is a summary of the previous verses. "How can you say, 'We are wise, for we have the law of the Lord', when actually the lying pen of the scribes has handled it falsely? The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the Lord, what kind of wisdom do they have?" (Jer 8:8,9).

  • Comment on Rom 2:24

AS IT IS WRITTEN: "GOD'S NAME IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU": Paul quotes from Isaiah 52:5, where, on account of Israel's continual sins against Yahweh's Law, the nations were caused to blaspheme Israel's God. David's sin against Uriah brought the same result: "By doing this you have made the enemies of the Lord show utter contempt — or blaspheme!" (2Sam 12:14).

  • Comment on Rom 2:25

"Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law" (Gal 5:3).

CIRCUMCISION HAS VALUE IF YOU OBSERVE THE LAW: "Circumcision refers to male circumcision as prescribed in the Old Testament, which was given as a covenant to Abraham in Gen 17:10–14. Its importance for Judaism can hardly be overstated: According to J.D.G. Dunn (Word Biblical Commentary) it was the 'single clearest distinguishing feature of the covenant people' " (NET Notes).

BUT IF YOU BREAK THE LAW…: And ALL did (Rom 3:23)!

YOU HAVE BECOME AS THOUGH YOU HAD NOT BEEN CIRCUMCISED: Because you are cursed by the very Law which established circumcision (Gen 17:14).

  • Comment on Rom 2:26

IF THOSE WHO ARE NOT CIRCUMCISED KEEP THE LAW'S REQUIREMENTS, WILL THEY NOT BE REGARDED AS THOUGH THEY WERE CIRCUMCISED?: "Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts" ( 1 Cor 7:19). "For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love" (Gal 5:6). "Neither circumcision nor uncircumcision means anything; what counts is a new creation" (Gal 6:15). "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" (2 Cor 5:17).

  • Comment on Rom 2:27

THE ONE WHO IS NOT CIRCUMCISED PHYSICALLY AND YET OBEYS THE LAW WILL CONDEMN YOU WHO, EVEN THOUGH YOU HAVE THE WRITTEN CODE AND CIRCUMCISION, ARE A LAWBREAKER: The believing Gentile, who is not literally circumcised, but obeys the gospel, will by his mere existence demonstrate the judgment coming upon you unbelieving Jews. You have been literally circumcised, but that ritual does you no good, if you disregard God's requirements. Likewise, your possession of the Jews' ancestral Law of Moses will do you no good, unless you pay heed to what it says.

  • Comment on Rom 2:28

A MAN IS NOT A JEW IF HE IS ONLY ONE OUTWARDLY, NOR IS CIRCUMCISION MERELY OUTWARD AND PHYSICAL: There is a "circumcision", a removal of the flesh, which is far more meaningful than the physical sign. It is explained in the next verse.

  • Comment on Rom 2:29

NO, A MAN IS A JEW IF HE IS ONE INWARDLY: This is exactly what a believer in Christ must become: an "inward" Jew.

AND CIRCUMCISION IS CIRCUMCISION OF THE HEART: Not the cutting away, or removal, from males' bodies of a small piece of flesh, but the removal from the hearts and minds, of all males and females, fleshly (i.e., natural or sinful) thoughts and desires. Thus, a 'spiritual' circumcision (see next phrase).

How do we "circumcise" the heart? Surprisingly, it is the Old Testament which in various places gives a full answer:

  • By confessing our sins (Lev 26:40-42);
  • By no longer being stiff-necked or stubborn (Deut 10:16);
  • By learning to love the Lord our God with all our hearts and all our lives (Deut 30:6);
  • By dedicating ourselves to the Lord (Jer 4:4);
  • By changing the heart inwardly (Jer 9:25,26); and
  • By no longer being a foreigner, or alien, to the people of Israel, but by becoming a Jew in heart and spirit (Ezek 44:9).

BY THE SPIRIT: "In the spirit" (KJV). This is not a reference to the Holy Spirit, but to a spiritual (i.e., not a literal) "circumcision".

NOT BY THE WRITTEN CODE: "Not in the letter" (KJV). Not just a literal cutting off of flesh, as prescribed by the Law of Moses.

SUCH A MAN'S PRAISE IS NOT FROM MEN, BUT FROM GOD: The word Jew, coming from the Hebrew "Judah", signifies "praise" (Gen 49:8). But the natural Jew often loved the praise of men more than the praise of God (John 12:43). To such a Jew, circumcision gave the opportunity to boast in his own flesh (Gal 6:12,13), and thus in who he was and not in the God who made him. Such a presumptuous attitude is in direct contrast to the principle of the gospel of Christ: "so that no one may boast before him" ( 1 Cor 1:29). So his praise came from men only, since he would receive no praise from God.

On the other hand, the man who truly believed, no matter what his ethnicity, would trust in God, not in man. He would place all his confidence in Him, and in His promises. And such men and women will receive God's praise, at the end, not for who they were by birth, but for what they have become — God's dear children in His everlasting covenant.