Romans 2:27Meaning & Commentary from the Church Fathers

"And the uncircumcision by nature will condemn." Do you see that the Apostle had two uncircumcisions in mind, one natural and the other voluntary?

Here, of course, he speaks of the natural one, but he does not stop there. He continues: "if it fulfills the law, you who through Scripture and circumcision are a breaker of the law."

Observe the Apostle's very subtle understanding. He did not say that circumcision is condemned by natural uncircumcision.

Where the advantage of circumcision lay, he also speaks of uncircumcision. Where its deficiency lay, he shows that it is not circumcision itself that is overcome, but the Jew who has circumcision.

In this way he avoids offending the hearer by his words.

Here he clearly shows that he understands two kinds of uncircumcision: one natural, and the other voluntary. The latter occurs, as has been said, when someone does not cut away the passions of the flesh at all. He also understands two kinds of circumcision: one according to the flesh, and the other in the spirit, the circumcision of the heart. The one naturally uncircumcised, he says, who has circumcision of the passions through fulfilling the law, that is, as was said above, the ordinances of the law, will judge you. That means he will accuse, not circumcision itself, for to speak so of it would have been harsh, but you. You are outwardly circumcised in the flesh, yet uncircumcised in heart, as a transgressor of the ordinances of the law. Thus he reproaches not circumcision, which he seems to honor, but the one who insults or transgresses it.

The Gentile who believes in Christ by the command of nature condemns the Jew to whom the law promised Christ, and who did not wish to believe Him when He came. For as worthy of glory as the Gentile is, who through nature alone came to know its Creator, so much more deserving of punishment is the Jew. He recognized Christ the Creator neither by nature nor by the law.

This abundance of wisdom in the Apostle is worthy of wonder. For he did not set the natural law against the written law, but a reproachful name against an honorable name: uncircumcision against circumcision. This, says the Apostle, is not subject to condemnation. For a man is not born uncircumcised by his own will. The Creator fashions nature so. Therefore no harm comes from this to lovers of the good. But you, though you have received from your fathers the sign of circumcision and possess the law showing what you must do, nevertheless oppose the aim of the law by your deeds. Thus, after showing that circumcision was given as a sign and then became superfluous, he finally shows that the name Jew also brings no benefit.

Verses 25-29. Circumcision is profitable.

Having proved the worthlessness of all the Jews' advantages, namely the name, the law, the true calling, and separation from idols, the Apostle touches on the most important one: circumcision.

He seems to anticipate the Jews' objection that they are in covenant with God Himself and have circumcision as proof of this covenant.

Turning their attention to the inward meaning of this sign of the covenant, the Apostle proves that fulfillment of the law is profitable and necessary with it.

Or, as the prophet Jeremiah expressed it (Jer 4:4), he proves the necessity of circumcision of the heart.

If in other places the Apostle proves the complete uselessness of circumcision (1 Cor 7:19; Gal 5:6), he means this in relation to Christianity.

But what is to be said of the sacred Old Testament mystery of circumcision, on which the Jews seem to have placed all their hopes?

It too is useless for them without fulfillment of the law, the Apostle answers.

"Circumcision is profitable if you fulfill the law. But if you are a breaker of the law, your circumcision has become uncircumcision."

And conversely: "If the uncircumcised man keeps the ordinances of the law, will not his uncircumcision be counted as circumcision?"

"For he is not a Jew who is one outwardly, but he who is one inwardly. And that is true circumcision which is of the heart, in the Spirit, not in the letter.

His praise is not from men, but from God."

Thus the very advantages of the Jews, which were not acquired by their zeal but are the gift of God, proved not only useless for them. They also served to increase their punishment (Chrysostom).

The advantages in which the Hebrews boasted are of no use when their life contradicts their appointed purpose.

The visible and, at the same time, most deeply mystical sign that the Hebrews belonged to God was circumcision. Yet many remained with this outward appearance and did not fulfill the law with its essential commandments.

The Apostle contrasts such Jews with pagans who live according to the promptings of the natural moral law. In essence, this law contains nothing contrary to the law given to the Jews.

He finds that, in the first case, circumcision is uncircumcision. Thus a Jew by name may be worse in life than a pagan.

"By nature" means natural uncircumcision. It stands for a man who remains with uncircumcised flesh as he was born.

The Apostle says that this uncircumcised man, if he accomplishes, that is, fulfills the law, will condemn you if you prove to be a breaker of the law.

Circumcision obliges you to fulfill it, and Scripture continually urges you to do so.

"You who through Scripture and circumcision are a breaker of the law." Not "with Scripture and circumcision," but more strongly, "through Scripture and circumcision."

He who transgresses the law without having Scripture and circumcision is a transgressor. But when you transgress the law while having Scripture and circumcision, you become through them a greater and more inexcusable transgressor.