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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Romans 2:29 Commentaries: But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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and circumcision <i>is that</i> of the heart, in the spirit, <i>and</i> not in the letter; whose praise <i>is</i> not of men, but of God.</div><div id="jump">Jump to: <a href="/commentaries/alford/romans/2.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/romans/2.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/romans/2.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/romans/2.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/romans/2.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/romans/2.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/romans/2.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/romans/2.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/romans/2.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/romans/2.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/romans/2.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/romans/2.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/romans/2.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/romans/2.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/romans/2.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/romans/2.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/romans/2.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/romans/2.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/romans/2.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/romans/2.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/romans/1-16.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/romans/2.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/romans/2.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/romans/2.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/romans/2.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/romans/2.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/romans/2.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/romans/2.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/romans/2.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/romans/2.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/romans/2.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/newell/romans/2.htm" title="Newell Commentary">Newell</a> • <a href="/commentaries/parker/romans/2.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/romans/2.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/romans/2.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/romans/2.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/romans/2.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/romans/2.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/romans/2.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/romans/2.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/romans/2.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/romans/2.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/romans/2.htm">Matthew Henry's Concise Commentary</a></div>2:25-29 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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/romans/2.htm">Barnes' Notes on the Bible</a></div>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.<p>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. It cannot be denied that this design was not generally understood in the time of the apostles; but it was abundantly declared in the Old Testament: <a href="/deuteronomy/6-5.htm">Deuteronomy 6:5</a>; <a href="http://biblehub.com/deuteronomy/10-12.htm">Deuteronomy 10:12-13</a>, <a href="/deuteronomy/10-20.htm">Deuteronomy 10:20</a>; <a href="/deuteronomy/30-14.htm">Deuteronomy 30:14</a>; <a href="http://biblehub.com/isaiah/1-11.htm">Isaiah 1:11-20</a>; <a href="/micah/6-8.htm">Micah 6:8</a>; <a href="http://biblehub.com/psalms/51-16.htm">Psalm 51:16-17</a>; <a href="http://biblehub.com/psalms/50-7.htm">Psalm 50:7-23</a>.<p>And circumcision is that of the heart - That is, that circumcision which is acceptable to God. and which meets the design of the institution, is what is attended with holiness of heart; with the cutting off of sins; and with a pure life. The design of circumcision was to be a sign of separation from the pagan world, and of consecration to the holy God. And this design implied the renunciation and forsaking of all sins; or the cutting off of everything that was offensive to God. This was a work especially of the heart. This design was often stated and enforced in the writings of the Old Testament; <a href="http://biblehub.com/deuteronomy/10-16.htm">Deuteronomy 10:16</a>, "Circumcise, therefore, the foreskin of your heart, and be no more stiff-necked;" <a href="/jeremiah/4-4.htm">Jeremiah 4:4</a>; <a href="/deuteronomy/30-6.htm">Deuteronomy 30:6</a>.<p>In the spirit - This is an expression explaining further what he had just said. It does not mean by the Holy Spirit, but that the work was to take place in the soul, and not in the body only. It was to be an internal, spiritual work, and not merely an external service.<p>And not in the letter - That is, not only according to the literal, external command,<p>Whose praise ... - Whose object is not to secure the praise of human beings. One of the main characteristics of the Jews in the time of Christ was, a desire to secure honor among men, as being exactly scrupulous in the performance of all the duties of their religion. They prided themselves on their descent from Abraham, and on their regular conformity to the precepts of the Law of Moses; <a href="/matthew/3-9.htm">Matthew 3:9</a>; <a href="http://biblehub.com/matthew/6-2.htm">Matthew 6:2</a>, <a href="/matthew/6-5.htm">Matthew 6:5</a>; <a href="http://biblehub.com/luke/18-10.htm">Luke 18:10-12</a>; <a href="/matthew/23-23.htm">Matthew 23:23</a>.<p>But of God - "Man looketh on the outward appearance, but the Lord looketh on the heart;" <a href="/1_samuel/16-7.htm">1 Samuel 16:7</a>. The praise of God can be bestowed only on those who conform really, and not externally only, to his requirements.<p>The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn,<p>1. That the external rites of religion are of much less importance than the state of the heart.<p>2. That the only value of those rites is to promote holiness of heart and life.<p>3. That the mere fact that we are born of pious ancestors will not save us.<p>4. That the fact that we were dedicated to God in baptism will not save us.<p>5. That a mere profession of religion, however orthodox may be our creed, will not save us.<p>6. That the estimate which people may put on our piety is not the proper measure of our true character and standing.<p>continued...<a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/romans/2.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>28. he is not a Jew which is one outwardly, &c.—In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.<p>Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Ro 2:4, and compare 2Pe 3:9; Ec 8:11). (2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration (Ro 2:11-16). (3) "The law written on the heart" (Ro 2:14, 15)—or the Ethics of Natural Theology—may be said to be the one deep foundation on which all revealed religion reposes; and see on [2185]Ro 1:19, 20, where we have what we may call its other foundation—the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them (Ro 2:17-24). See 2Sa 12:14. (5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble—who, under the guise of friends, are "the enemies of the cross of Christ?" <div class="vheading2"><a href="/commentaries/poole/romans/2.htm">Matthew Poole's Commentary</a></div> He is a right and true Jew, an Israelite indeed, that hath taken away the foreskin of his heart, <span class="bld"><a href="/jeremiah/4-4.htm" title="Circumcise yourselves to the LORD, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.">Jeremiah 4:4</a></span>; that is cleansed from all corrupt affections, and hath laid aside all superfluity of naughtiness; that worshippeth God in the Spirit, rejoiceth in Christ Jesus, and hath no confidence in the flesh. Such are the circumcision and Jews indeed: see <span class="bld"><a href="/philippians/3-3.htm" title="For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.">Philippians 3:3</a></span>. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/romans/2.htm">Gill's Exposition of the Entire Bible</a></div>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. The Jews have a (e) saying themselves, <p>"that whosoever denies idolatry, , "is called a Jew":'' <p>so that, according to them, this is a name that is not confined to themselves, but belongs to all such who truly fear and worship God; and they say, in the same place, that Pharaoh's daughter was called "a Jewess", because she denied idolatry, and went down to wash herself from the idols of her father's house. And elsewhere (f), <p>"that faith does not depend upon circumcision, but upon the heart: he that believes not as he should, circumcision does not make him a Jew; and he that believes as he ought, he indeed is a Jew, though he is not circumcised.'' <p>And circumcision is that of the heart; which God requires, and he himself promises to give, <a href="http://biblehub.com/deuteronomy/10-16.htm">Deuteronomy 10:16</a>, upon which last passage, a very noted Jew (g) has this observation, , "this is the circumcision of the heart"; the very phrase the apostle here uses: circumcision of the flesh was typical of this, which lies in a godly sorrow for sin, in a putting off the body of the sins of the flesh, and in renouncing a man's own righteousness in the business of justification. The ancient Jews had some notion of this typical use of circumcision. So Philo the Jew says (h), that circumcision taught , "the cutting off of all pleasures and affections": and elsewhere he says (i): it is a symbol of two things particularly; the one is the cutting off of pleasures, as before; and the other is the removal of arrogancy, that grievous disease of the soul: and in another place (k) he calls purity, or chastity, , "the circumcision of circumcision". Now this our apostle says is <p>in the spirit; meaning either the spirit or soul of man, which is the seat and subject of it; or the Spirit of God, who is the author of it: the Ethiopic version reads it, "by the Holy Ghost": <p>and not in the letter; or "by the letter" of the law; but the Holy Ghost produces this spiritual work instrumentally, by the preaching of the Gospel. To which the apostle adds, <p>whose praise is not of men, but of God; referring not to circumcision immediately spoken of before, but to the Jew who is one inwardly: and alludes to the name Judah, from whence the Jews are called, which comes from the word which signifies to "praise"; and intimates here, that such persons must not expect praise from men, who are only taken, with outward things, but from God, who searches and knows the heart. <p>(e) T. Bab. Megilia, fol. 13. 1.((f) Nizzachon ad <a href="http://biblehub.com/genesis/17.htm">Genesis 17</a>.Apud Maji Theolog. Jud. p. 252. (g) R. David Kimchi in Jer. iv. 4. (h) De Migrat. Abraham, p. 402. (i) De Circumcisione, p. 811. (k) De Somniis, p. 1111. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/romans/2.htm">Geneva Study Bible</a></div><span class="cverse2">But he <i>is</i> a Jew, which is one inwardly; and circumcision <i>is that</i> of the heart, in the <span class="cverse3">{x}</span> spirit, <i>and</i> not in the letter; whose praise <i>is</i> not of men, but of God.</span><p>(x) Whose power is inward, and in the heart.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/romans/2.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">29</span>. <span class="ital">inwardly</span>] Lit. <span class="bld">in that which is hidden, in secret;</span> same word as <a href="/matthew/6-4.htm" title="That your alms may be in secret: and your Father which sees in secret himself shall reward you openly.">Matthew 6:4</a>, &c. Just above, “outwardly” is lit. <span class="bld">in that which is open</span>. The contrast is between an external seal on the body and an internal change in the soul. See <a href="/1_peter/3-4.htm" title="But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.">1 Peter 3:4</a> for an illustrative phrase, “the hidden man of the heart.”<span class="p"><br /><br /></span><span class="ital">in the spirit, and not in the letter</span>] The same contrast appears <a href="/romans/7-6.htm" title="But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.">Romans 7:6</a>, and <a href="/context/2_corinthians/3-6.htm" title="Who also has made us able ministers of the new testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life....">2 Corinthians 3:6-8</a>. Here practically the contrasted things are, (1) circumcision, a literal act done on the body; (2) that state of the soul, the result of a change spiritual and unseen, of which circumcision was a symbol. “<span class="ital">In</span>” this latter, in respect of it, in relation to it, the pious Gentile was “circumcised.” See further below on <a href="/romans/7-6.htm" title="But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.">Romans 7:6</a>.<span class="p"><br /><br /></span><span class="ital">whose praise</span>] “<span class="ital">Whose</span>” refers to the man. The “praise” of such a “Jew in the hidden man,” his commendation as a true son of Abraham, may be refused by the Pharisees, but will be given by God when He gathers His Israel in. The whole two verses (28, 29) are more exactly rendered thus: <span class="bld">For not the outwardly-sealed Jew is a Jew, and not the circumcision outwardly wrought in the flesh is circumcision; but the inwardly-sealed Jew, and the circumcision of the heart in spirit, not in letter; of whom the praise is not from men, but from God.</span><span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/romans/2.htm">Bengel's Gnomen</a></div><a href="/romans/2-29.htm" title="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 praise is not of men, but of God.">Romans 2:29</a>. Οο͂, <span class="ital">whose</span>), who seeks praise and has it, not from men, etc.—<span class="greekheb">ἔπαινος</span>, <span class="ital">praise</span>) The allusion is to the name <span class="ital">Jew</span> [<span class="ital">Judah</span>], <span class="greekheb">יודוך</span>, they shall praise thee, <a href="/genesis/49-8.htm" title="Judah, you are he whom your brothers shall praise: your hand shall be in the neck of your enemies; your father's children shall bow down before you.">Genesis 49:8</a>. He therefore adds, <span class="greekheb">οὗ</span>, not <span class="greekheb">ἧς</span> [<span class="greekheb">περιτομῆς</span>]. This is the solution: The Jew who is one inwardly, he is the Jew, who has praise; as much as to say, this is true Judaism. It is opposed to the judging [<a href="/romans/2-3.htm" title="And think you this, O man, that judge them which do such things, and do the same, that you shall escape the judgment of God?">Romans 2:3</a>].—<span class="greekheb">οὐκ ἐξ ἀνθρώπων</span>, not of men), who, when they praise themselves, boast, <a href="/romans/2-17.htm" title="Behold, you are called a Jew, and rest in the law, and make your boast of God,">Romans 2:17</a>.—<span class="greekheb">Θεοῦ</span>, of God), who sees the heart.<span class="p"><br /><br /></span>Romans 2:29<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/romans/2.htm">Vincent's Word Studies</a></div>Praise<p>Possibly in allusion to the etymological meaning of Jew, the praised one. Compare <a href="/genesis/49-8.htm">Genesis 49:8</a>. 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