Romans 2:25-27 - Joseph Benson’s Commentary on the Old and New Testaments

For circumcision verily profiteth He does not say justifieth. How far it profited is shown in the third and fourth Chapter s: if thou keep the law Here, as in many other passages, the apostle speaks to the thoughts of the Jewish readers. They fancied that circumcision, by showing that they were descended from Abraham, and were members of God's covenant, would ensure their salvation, though they were ever so wicked. But the apostle tells them their circumcision would avail them only if they practised the law; that is, performed the things required in the covenant with Abraham; (see Romans 2:12;) in which case, as the seal of that covenant, it would give them assurance of salvation. But, if they did not perform the precepts of that covenant, their circumcision would be of no use to them. If thou be a breaker of the law Living in known sin, thy circumcision is made uncircumcision Is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism. Therefore, &c. As if he had said, Since the stress of all lies upon keeping the law, therefore, if the uncircumcision That is, a person uncircumcised; keep the righteousness of the law Walk agreeably to it; shall not his uncircumcision be counted for circumcision In the sight of God? He shall be accounted a Jew spiritually, (Romans 2:29,) and accepted of God, rather than you carnal Jews, who continue to live in sin, and boast of your circumcision. The expression, τα δικαιωματα του νομου, rendered, the righteousness of the law, is in the plural number, and rendered by Locke, the rectitude of the law; considering Paul as using it “for all those precepts of the law which contain in them any part of the natural and eternal rule of rectitude, which is made known to men by the light of reason: a rule of their actions, which all mankind, uncircumcised as well as circumcised, had, and is that which (Rom 1:32) Paul calls δικαιωμα του θεου, [rendered there, the judgment of God,] because it came from God, and was made by him the moral rule to all mankind, being laid within the discovery of their reason. And this rule of morality Paul says the Gentile world did acknowledge.” Doddridge renders the expression, the righteous determinations of the law; and Macknight, the precepts of the law; referring to the above-quoted expression, Romans 1:32, which he considers as signifying the law of God written on men's hearts; or, as he here terms it: the law of faith, “the precepts of which,” he says, “the Gentiles may both know and keep. For the light of natural reason dictates its two great precepts, namely, that men should believe in God, and obey him from love. Further, the precepts of this law are very properly expressed by words which literally signify righteousness of the law, because they who keep them are accounted righteous in the sight of God; that is, are treated by God as righteous persons for the sake of Christ.” And shall not uncircumcision which is by nature Those who are, literally speaking, uncircumcised. “The words, by nature, are added by the apostle to show that he is speaking of persons without revelation, and not of the converted Gentiles, nor of those who should hereafter be converted:” if it fulfil the law, That is, as to the substance of it, namely, the law of faith above mentioned. “For though the Gentiles were ignorant of the covenant that was made at the fall, and of its promises, they might both know and perform its requisitions, Romans 2:6-7. Accordingly, many of the Gentiles believed in the true God, and obeyed him from a principle of faith and love.” Judge thee Condemn thee by his example, and make thy condemnation appear to be just, in that thou hast more helps and advantages, and yet performest less duty: who by the letter and circumcision By trusting so much to thy having the law in writing, and to thy being circumcised, as if these things were sufficient to save thee: or by trusting to the outward privilege of circumcision, which thou partakest of according to the letter of the law, but wantest the internal and spiritual part thereof. Dost transgress the law Takest liberty thereupon to indulge thyself securely in sin, as if these things would preserve thee from punishment. The judgment which the Gentiles, who fulfil the law, are here said to pass on the wicked Jews, is the same with that which the Jews are said, Romans 2:1, to pass on the wicked Gentiles; namely, that they are worthy of death. But they passed this judgment on the Jews with much more reason than the Jews passed it on them; because, while they condemned the Gentiles, they expected to be saved themselves, though guilty of the very same crimes, abusing far greater privileges, and breaking through much stronger obligations.