Romans 2:25
in Romans 2Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.
BSB
The same verse in ASV and KJV ▾
ASV
For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.
KJV
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
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This verse in Romans 2
Commentary
13 notes on this verseFor circumcision verily profiteth,.... The plea from circumcision in favour of the Jews, and their acceptance with God, and justification before him, is here, and in the following verses, considered. The apostle allows that circumcision was profitable; which must be understood whilst it was in force, before the abrogation of it, for since, it is not profitable but pernicious; and then it was only profitable, in case the law was kept: if thou keepest the law; that is, perfectly; for circumcision obliged persons to keep the whole law.
This site's exposition
Circumcision has value if you observe the law
on Romans 2:25-27
Circumcision has value where the law is kept. Break the law and the mark counts as no mark at all. Verse 26 credits an uncircumcised man who keeps the law's requirements as circumcised, the verb logizomai that chapter 4 uses of Abraham, and verse 27 makes him a witness against the lawbreaker.
The record, by era
The Church Fathers4 voices
An opponent might say: "If circumcision is of value, why was it stopped?" It is only of value if you keep the law. Circumcision may be retained therefore, but if it is to be of any value the law must be observed. So why did …
The apostle did not say this as if he favored forcing either the Gentiles to remain uncircumcised or the Jews not to adhere to the traditions of their fathers. Rather, he urged that neither group should be forced into the practice of the other but that each person should have the right, not the obligation, to adhere to his own custom.
A commentator
Origen of AlexandriaCOMMENTARY ON THE EPISTLE TO THE ROMANS · Written before 253.
proposed
"Circumcision indeed profits, if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. If therefore the uncircumcision keep the righteous requirements of the law, shall not his uncircumcision be reckoned as circumcision? And shall not that which by nature is uncircumcision, fulfilling the law, judge you, who by the letter and circumcision are a transgressor of the law?
"For circumcision verily profiteth, if thou keep the Law." And yet, were this not so, a man might have rejected it and said, What is circumcision? for is it any good deed on his part that hath it? is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory,-to take the very reason for showing it to be of small regard, whence it was held by them in reverence. "For circumcision verily profiteth if thou keepest the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision." For here he speaks of two uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and there is a written law. But there is one also between these, that by works. For he that hath not the Law written, and doeth by nature the things of the Law, is a law unto himself. See how he points these three out, and brings them before you.
The Medieval Church1 voice
Then when he says circumcision, he shows that circumcision is not sufficient for salvation any more than the law is, and for the same reason, namely, that without circumcision there is value in the law's observance, without which circumcision has no benefit, as was said …
6 more voices on this verse
The Medieval Church1 voice
Since circumcision was held in great esteem among the Jews, he did not say about it immediately at the beginning that circumcision is superfluous and useless, but in words he allows it, while in deed he rejects it, and says: I agree that circumcision is …
The Puritans and the Awakening2 voices
Circumcision indeed profiteth - He does not say, justifies. How far it profited is shown in the third and fourth chapters. Thy circumcision is become uncircumcision - is so already in effect.
God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal. v. 1 .
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
For circumcision - Joh 7:22 note; Act 7:8 note. This was the special rite by which the relation to the covenant of Abraham was recognised; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high importance to the rite. Verily profiteth - Is truly a benefit; or is an advantage. The meaning is, that their being recognised as members of the Jewish commonwealth, and introduced to the privileges of the Jew, was an advantage; see Rom 3:1-
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal. verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign. but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."
For circumcision verily profiteth - It is a blessing to belong to the Church of God and wear the sign of the covenant, provided the terms of the covenant are complied with. But if thou be a breaker of the law - If thou do not observe the conditions of the covenant, the outward sign is both without meaning and without effect. This was a maxim of the rabbins themselves; for they allowed that an apostate or ungodly Israelite must go to hell, notwithstanding his circumcision.
The words behind it
17 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Περιτομὴ | peritome | Circumcision | G4061 → | 36 times |
| μὲν | men | indeed | G3303 → | 176 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| ὠφελεῖ | ophelei | profits | G5623 → | |
| ἐὰν | ean | if | G1437 → | 352 times |
| νόμον | nomon | [the] law | G3551 → | 192 times |
| πράσσῃς· | prasses | you shall do; | G4238 → | 39 times |
| ἐὰν | ean | if | G1437 → | 352 times |
| δὲ | de | however | G1161 → | 2765 times |
| παραβάτης | parabates | a transgressor | G3848 → | |
| νόμου | nomou | of law | G3551 → | 192 times |
| ᾖς, | es | you shall be, | G1510 → | 2333 times |
| ἡ | he | the | G3588 → | 19766 times |
| περιτομή | peritome | circumcision | G4061 → | 36 times |
| σου | sou | of you | G4771 → | 2973 times |
| ἀκροβυστία | akrobustia | uncircumcision | G203 → | 20 times |
| γέγονεν. | gegonen | has become. | G1096 → | 667 times |
ΠεριτομὴCircumcision
peritomeG4061 →36 times
μὲνindeed
menG3303 →176 times
γὰρfor
garG1063 →1039 times
ὠφελεῖprofits
opheleiG5623 →
ἐὰνif
eanG1437 →352 times
νόμον[the] law
nomonG3551 →192 times
πράσσῃς·you shall do;
prassesG4238 →39 times
ἐὰνif
eanG1437 →352 times
δὲhowever
deG1161 →2765 times
παραβάτηςa transgressor
parabatesG3848 →
νόμουof law
nomouG3551 →192 times
ᾖς,you shall be,
esG1510 →2333 times
ἡthe
heG3588 →19766 times
περιτομήcircumcision
peritomeG4061 →36 times
σουof you
souG4771 →2973 times
ἀκροβυστίαuncircumcision
akrobustiaG203 →20 times
γέγονεν.has become.
gegonenG1096 →667 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Deuteronomy 30:6The LORD your God will circumcise your hearts and the hearts of your descendants, and you will love Him with all your heart and with all your soul, so that you may live.
it leads to
- Deuteronomy 10:16
Circumcise your hearts, therefore, and stiffen your necks no more.
Reached by 3 separate paths from here.
- Ezekiel 36:26–27
I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh.
- Jeremiah 32:39
I will give them one heart and one way, so that they will always fear Me for their own good and for the good of their children after them.
- Ezekiel 11:19–20
And I will give them singleness of heart and put a new spirit within them; I will remove their heart of stone and give them a heart of flesh,
- Deuteronomy 10:16
Through
Jeremiah 4:4Circumcise yourselves to the LORD, and remove the foreskins of your hearts, O men of Judah and people of Jerusalem. Otherwise, My wrath will break out like fire and burn with no one to…
it leads to
- Colossians 2:11
In Him you were also circumcised, in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands.
Reached by 2 separate paths from here.
- Colossians 2:11
Through
Galatians 6:15For neither circumcision nor uncircumcision means anything. What counts is a new creation.
it leads to
- 2 Corinthians 5:17
Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
- 2 Corinthians 5:17
Through
Acts 7:51You stiff-necked people with uncircumcised hearts and ears! You always resist the Holy Spirit, just as your fathers did.
it leads to
- Jeremiah 4:4
Circumcise yourselves to the LORD, and remove the foreskins of your hearts, O men of Judah and people of Jerusalem. Otherwise, My wrath will break out like fire and burn with no one to…
- Ephesians 4:30
And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
- Jeremiah 4:4
Where this verse is studied
On this page
Studies5
About Romans
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Augustine of Hippo, On Lying 5.8; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Epistle to the Romans; John Chrysostom, Homily on Romans 6; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Robert Haldane, Exposition of the Epistle to the Romans; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.