Romans 2:25

Romans 2:25. For circumcision. The statement of Romans 2:23-24, which summed up the charge against the sinful Jew, is now corroborated: ‘what I have said is true in spite of circumcision, for circumcision without the keeping of the law is of no avail; true circumcision and true Judaism are not outward matters but of the heart' (Romans 2:28-29). This turn of thought is not abrupt, for the Jew would at once answer the preceding indictment by adducing his privilege as one circumcised. The naturalness of this defence appears from the constant tendency to deal in the same manner with the sacraments, and means of grace in general. The reference here is to the actual rite, which was a sign of membership in the people of God.

Indeed profiteth. This implies that the Jew would say: ‘my circumcision profits me, even if I am guilty as you charge.'

If thou keep the law. The original points the constant practice to habitual obedience as a characteristic. Circumcision is the sign and seal of a covenant, and the covenant had for its condition on the part of the Jew, the keeping of the law (Genesis 17:1; Leviticus 18:5; Deuteronomy 27:26; Galatians 5:3). A further use of circumcision is pointed out in chap. Romans 4:11, but here this docs not come into view. Nor is perfect obedience suggested here, but rather such sincere and hearty obedience as the pious Jew could and did render, prompted by trust in Jehovah, the covenant God, who gave blessings and promises to His people.

Is become uncircumcision. ‘Has lost, for thee, every advantage which it was designed to secure to thee over the uncircumcised, so that thou hast now no advantage over the latter, and art, just as he is, no member of God's people' (Meyer). The unholy Jew virtually becomes a Gentile. The same principle applies to Christian baptism, the initiatory rite of the New Dispensation; it avails nothing; in fact, becomes a ground of condemnation, if the baptized person violates the duties implied in the covenant of which it is the sign and seal.