Romans 2:29

This means that the law should be understood according to the Spirit, and not according to what the letter says. This pertains especially to those who have interpreted circumcision more according to the flesh than according to the Spirit.

He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother. He considers, accordingly, the other's pain his own grief; and if, by contributing from his own indigence in order to do good, he suffer any hardship, he does not fret at this, but augments his beneficence still more. For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the Gospel in practice and contemplation. And, in truth, he wins his praise "not from men, but from God," by the performance of what the Lord has taught.

Then when he says but he who is one inwardly, he assigns the reason why the uncircumcision of one who keeps the law is regarded as circumcision and will judge bodily circumcision. The reason is that he is truly a Jew who is one inwardly, …

When he says: "circumcision is that of the heart, in the spirit," he paves the way for the Christian way of life and shows the necessity of faith; for believing with the heart and spirit has praise from God, who searches the hearts and judges …

But he is a Jew which is one inwardly,.... Who has an internal work of grace upon his soul: who has not only an outward name, but an inward nature; not the law of God in the hand, but in the heart; not an external righteousness only, but internal holiness; and who is not a mere outward court worshipper, but a worshipper of God in Spirit and in truth.

But he is a Jew - That is, one of God's people. Who is one inwardly - In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deut. xxx, 6; the putting away all inward impurity.

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 .

This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.

quarantine:scripture (2026-07-29) — scripture-overlap:81%@v26-29

But he is a Jew - He comes up to the design of the Jewish institution; he manifests truly what it is to be a Jew. Which is one inwardly - Who is “in heart” a Jew. Who has the true spirit, and fulfils the design of their being separated as a special people. This passage proves that the design of separating them was not merely to perform certain external rites, or to conform to external observances, but to be a people holy in heart and in life.

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."

But he is a Jew - A true member of the Church of God. Which is one inwardly - Who has his heart purified, according to what God has uniformly prescribed by his prophets; see above: for circumcision is of the heart, in the spirit, εν πνευματι by the Spirit of God, who is the author of all spiritual affections and holy purposes: or, every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness none can see him. Whose praise is not of men - It has, with great probability, been conjectured that the apostle may here refer to the signification of the name Jew, or Judah, יהודה Yehudah, Praise, from ידה Yadah, he Praised. Such a one is a true Israelite, who walks in a conformity to the spirit of his religion: his countrymen may praise him because he is a steady professor of the Jewish faith; but God praises him, because he has entered into the spirit and design of the covenant made with Abraham, and has got the end of his faith, the salvation of his soul. Sentiments like these, on the same subject, may be found in the ancient Jewish writers. Rabbi Lipman gives the opinion of their most ancient and pure writers in these words: - “A certain Christian mocked us, saying, ‘Women, who cannot be circumcised, cannot be reckoned among Jews.’ Such persons are ignorant that faith does not consist in circumcision, but in the heart. He who has not genuine faith is not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised.” Nizzachon, Num. 21, p. 19. It is a curious maxim of the Talmudists, That the Jews sit in the inmost recesses of the heart. Nidda, fol. 20, 2. This is exactly the sentiment of St. Paul: Circumcision is of the heart, in the spirit. […]