Romans 2:26

Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? THEREFORE IF THE UNCIRCUMCISION KEEP THE RIGHTEOUSNESS OF THE LAW, [ ta (G3588) dikaioomata (G1345) (see the note at Romans 5:16)] - 'the righteous precepts of the law.' SHALL NOT HIS UNCIRCUMCISION BE COUNTED FOR CIRCUMCISION? The general principle here expressed is clear enough, that as circumcision will not protect the unrighteous from the consequences of their bad life, so the want of it will not invalidate the claims of true righteousness. But whether the apostle is here putting a real or only a hypothetical case, is a question of some difficulty,...

26._If then the uncircumcision, etc. _This is a very strong argument. Every thing is below its end and subordinate to it. Circumcision looks to the law, and must therefore be inferior to it: it is then a greater thing to keep the law than circumcision, which was for its sake instituted. It hence follows, that the uncircumcised, provided he keeps the law, far excels the Jew with his barren and unprofitable circumcision, if he be a transgressor of the law: and though he is by nature polluted, he shall yet be so sanctified by keeping the law, that uncircumcision shall be imputed to him for circumcision. The word _uncircumcision, _is to be taken in its proper sense in the second clause; but in the first, figuratively, for the Gentiles, the thing for the persons. It must be added — that no one ought anxiously to inquire what observers of the law are those of which Paul speaks here, inasmuch n...

25-29 No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God....

Verse 26. _THEREFORE IF THE UNCIRCUMCISION_, c.] If the _Gentile_ be found to act according to the _spirit_ and _design_ of the _law_, his acting thus uprightly, according to the light which God has afforded him, will be reckoned to him as if he were circumcised and walked agreeably to the law....

THEREFORE, IF THE UNCIRCUMCISION - If those who are not circumcised, that is, the pagan. KEEP THE RIGHTEOUSNESS OF THE LAW - Keep what the Law of Moses commands. It could not be supposed that a pagan would understand the requirements of the ceremonial law; but reference is had here to the moral law. The apostle does not expressly affirm that this was ever done; but he supposes the case, to show the true nature and value of the rites of the Jews. SHALL NOT HIS UNCIRCUMCISION - Or, shall the fact that he is uncircumcised stand in the way of the acceptance of his services? Or, shall he not as certainly and as readily be accepted by God as if he were a Jew? Or in other words, the apostle teaches the doctrine that acceptance with God does not depend on a man’s external privileges, but on the state of the heart and life. Be co

EXPOSITION ROMANS 2:1 (_b_) _Those who judge others, not excepting the Jews. _Here a new stage of the argument, in proof of the position propounded in Romans 1:18, begins, and is continued to the end of the chapter. The position to be proved is that all mankind is guilty before God (see note on Romans 1:18). So far this has been shown with regard to the mass of the heathen world; its general moral corruption, prevalent and condoned, having been pointed out finally as a glaring proof; the main point of the argument having been to trace this state of things to man's own fault, in that he had refused to retain and act on a knowledge of God originally imparted to him through nature a

THEREFORE IF THE UNCIRCUMCISION KEEP,.... These words are spoken hypothetically; if any such persons could be found among the Gentiles who keep the whole law of God; and can only be absolutely understood of such, who from a principle of grace act in obedience to the law; as in the hands of Christ, and who look to Christ as the fulfilling end of it, for righteousness; in whom they keep THE RIGHTEOUSNESS OF THE LAW perfectly: SHALL NOT HIS UNCIRCUMCISION BE COUNTED FOR CIRCUMCISION? by this question it is suggested, that an uncircumcised Gentile, who keeps the law as in the hands of Christ, and under the influences of his Spirit and grace, and keeps it in Christ, is reckoned a circumcised person in a spiritual sense, and must be preferable to a circumcised Jew that breaks it....

Romans 2:25. _For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision._ Paul is dealing with the Jew, who was apt to think that he must have a preference beyond the Gentiles on account of his circumcision. Romans 2:26. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law? 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; whose

RIGHTEOUSNESS (_ See Scofield) - (Romans 10:3). _...

CHAPTER 2 _ 1. The Gentile Moralist and Reformer and His Condemnation. (Romans 2:1 .)_ 2. The Two Classes. (Romans 2:7 .) 3. The State of the Jew. (Romans 2:17 .) Romans 2:1 But in the heathen world there were such who gave witness against the immoral condition, the different vices. There were Moralists, Reformers and Philosophers like Socrates, Seneca and others. They judged and condemned certain evils. But God declares that they were not a whit better than the rest. The very things they condemned they were guilty of themselves. One of their own writers declared, “I see the good and approve of it and follow the ev