Romans 2:27 is regarded by most modern expositors, including Rückert, Reiche (undecidedly), Köllner, Fritzsche, Olshausen, Philippi, Lachmann, Ewald and Mehring, as a continuation of the question, so that οὐχί is again understood before κρινεῖ. But the sequence of thought is brought out much more forcibly, if we take Romans 2:27 as affirmative, as the reply to the question contained in Romans 2:26 (as is done by Chrysostom, Erasmus, Luther, Bengel, Wetstein and others; now also by Tholuck, de Wette, van Hengel, Th. Schott, Hofmann). In this case the placing κρινεῖ first conveys a strong emphasis; and καί, as often in classic authors (Thiersch, § 354, 5 b.; Kühner, a[712] Xen. Mem. ii. 10, 2) is the simple and, which annexes the answer to the interrogative discourse as if in continuation, and thus assumes its affirmation as self-evident (Ellendt, Lex. Soph. I. p. 880). And the natural uncircumcision, if it fulfils the law, shall judge, i.e. exhibit in thy full desert of punishment (namely, comparatione sui, as Grotius aptly remarks[713]), thee, who, etc. Compare, on the idea, Matthew 12:41; the thought of the actual direct judgment on the last day, according to 1 Corinthians 6:2, is alien to the passage, although the practical indirect judgment, which is meant, belongs to the future judgment-day.

ἡ ἐκ φύσεως ἀκροβ.] The uncircumcision by nature, i.e. the (persons in question) uncircumcised in virtue of their Gentile birth. This ἐκ φύσεως, which is neither, with Koppe and Olshausen, to be connected with ΤῸΝ ΝΌΜ. ΤΕΛ., nor, with Mehring, to be taken as equivalent to ἘΝ ΣΑΡΚΊ, is in itself superfluous, but serves to heighten the contrast ΔΙᾺ ΓΡ. Κ. ΠΕΡΙΤ. The idea, that this ἈΚΡΟΒΥΣΤΊΑ is a ΠΕΡΙΤΟΜΉ ἘΝ ΠΝΕΎΜΑΤΙ, must (in opposition to Philippi) have been indicated in the text, and it would have no place in the connection of our passage; see Romans 2:29, where it first comes in.

ΤῸΝ ΔΙᾺ ΓΡΆΜΜ. Κ. ΠΕΡΙΤ. ΠΑΡΑΒ. ΝΌΜΟΥ] who with letter and circumcision art a transgressor of the law. διά denotes the surrounding circumstances amidst which, i.e. here according to the context: in spite of which the transgression takes place.[714] Compare Romans 4:11, Romans 14:20; Winer, p. 355 [E. T. 475]. Others take διά as instrumental, and that either: διὰ νόμου.… προαχθείς (Oecumenius; comp Umbreit) or: “occasione legis,” (Beza, Estius, and others; comp Benecke), or: “who transgressest the law, and art exhibited as such by the letter,” etc. (Köllner). But the former explanations introduce a foreign idea into the connection; and against Köllner’s view it may be urged that his declarative rendering weakens quite unnecessarily the force of the contrast of the two members of the verse. For the most natural and most abrupt contrast to the uncircumcised person who keeps the law is he, who transgresses the law notwithstanding letter and circumcision, and is consequently all the more culpable, because he offends against written divine direction (γραμμ.) and theocratic obligation (ΠΕΡΙΤ.)

[712] d refers to the note of the commentator or editor named on the particular passage.

[713] Not so, that God in judging will apply the Gentile obedience of the law as a standard for estimating the Jewish transgression of it (Th. Schott), which is gratuitously introduced. The standard of judgment remains the law of God (ver. 12 f.); but the example of the Gentile, who has fulfilled it, exposes and practically condemns the Jew who has transgressed it.

[714] Th. Schott arbitrarily: who with the possession of the law and circumcision does not cease to be a transgressor and to pass for such.

27. uncircumcision which is by nature] Better, the uncircumcision, &c.; a phrase not easy to explain exactly. Perhaps (though the Gr. of the two passages is not quite parallel) we may illustrate by Galatians 2:15 : “Jews by nature,” Jews born and bred. Here thus the sense would be “Gentiles born and bred, with no physical succession to Jewish privilege.”

if it fulfil] Lit. fulfilling; as e.g. Cornelius did in the sense pointed out above.

judge] criticize and condemn. Perhaps the phrase arises from the solemn words of the Saviour Himself, Matthew 12:41-42. A stronger Gr. verb is used in that passage, however.

by the letter and circumcision] The phrase is a verbal paradox. The “letter and circumcision” are properly the means to a knowledge of the law, to obligation to it, and obedience under it; here they are, by paradox, the means to the wilful breaking of it, and not mere obstacles overcome by the transgressor.—“The letter” is the “letter of the law” of circumcision: q. d., “thou usest thy literal circumcision as a means to transgression,” a salve to thy conscience.

Romans 2:27. Κρινεῖ, shall judge) Those, whom thou now judgest, will in their turn judge thee at the day of judgment, Romans 2:16. Matthew 12:41; 1 Corinthians 6:2-3.—τελοῦσα, keeping (if it fulfil): a word of large meaning. Therefore ἐὰν, if, Romans 2:26, has a conditional meaning, and does not positively assert.—σὲ, thee), who art its judge [the self-constituted judge of the uncircumcised].—τὸν) the article does not properly belong to παραβάτην, but τὸν διὰ is used as ἡ ἐκ.—διὰ [by, or] with) Thou hast the letter, but thou even abusest it; there is an antithesis between by nature, and with the letter; then follows a Hendiadys, by the letter and circumcision. Concerning the letter and spirit, see ch. Romans 7:6.

Verses 27-29. - And shall not the uncircumcision which is by nature (i.e. men in a state of nature, Without any distinct revelation, or sign of a peculiar covenant) judge thee (thou presumest, in virtue of thy position, to judge them; nay, rather, they shall judge thee), who by (rather, with, i.e. though in possession of) the letter and circumcision dost transgress the Law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter (or, in spirit, not in letter. Both the nouns, πνεύματι, and γράμματι, here are without the article, so as to bring out their inherent significance. See above as to ὁ νόμος and νόμος). Whose praise is not of men, but of God. In these two concluding verses we observe the double sense in which the term Ἰουδαῖος may be used. It denotes here one possessed of the true spirit of Judaism; in which sense the Gentile might be the better Jew. In a like double sense we may use the word "Christian" (cf. John 1:47, ἀληθῶς Ἰσραηλίτης; John 8:39, "If ye were Abraham's children, ye would do the works of Abraham;" also ch. 4. and Galatians 3:7). So, too, περιτομή for spiritual circumcision (περιτομὴ ἀχειροτοίητος Colossians 2:11), in the sense of inward dedication to God's service, and "putting off the body of the sins of the flesh" (Colossians 2:11; see also Philippians 3:2, 3). Such ethical significance of the rite appears even in the Old Testament. We read there of "uncircumcised lips" (Exodus 6:12, 30), or "ears" (Jeremiah 6:10), or "hearts" (Leviticus 26:41); and in Deuteronomy 30:6 we find the significant words." The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live;" and in Jeremiah 4:4, "Circumcise yourselves to the Loan, and take away the foreskins of your hearts, ye men of Judah and inhabitants of Jerusalem." (Cf. Isaiah 3:1, "Put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.")



Romans 2:27Romans 2:27 Interlinear
Romans 2:27 Parallel Texts


Romans 2:27 NIV
Romans 2:27 NLT
Romans 2:27 ESV
Romans 2:27 NASB
Romans 2:27 KJV

Romans 2:27 Bible Apps
Romans 2:27 Parallel
Romans 2:27 Biblia Paralela
Romans 2:27 Chinese Bible
Romans 2:27 French Bible
Romans 2:27 German Bible

Bible Hub