A False Confidence in Circumcision (Rom 2:25-29)

Grace Bible Church

4000 E. Collins Rd. P.O. Box #3762 Gillette, WY 82717 (307) 686-1516

- Preaching the Living WORD through the Written WORD - 2 Tim 4:2 -

A FALSE CONFIDENCE IN CIRCUMCISION

Rom 2:25-29 (3/4/07)

Grace Bible Church, Gillette, Wyoming

Pastor Daryl Hilbert

(Listen MP3 or Windows)

I. VALUE OF CIRCUMCISION (25)

A. Context

1. In the latter half of chapter 2, Paul has begun to speak about the false confidences that many of the Jews possessed in his day.

2. They had a false confidence in their heritage (2:17). They had a false confidence in their knowledge of the Law (2:18-23). Because their confidence was not in Jesus Christ, the Messiah, and they were not able to live righteously, their behavior brought slander to the name of God (2:24).

3. Paul now addresses another false confidence of the Jews. It is a false confidence in circumcision (2:25-29)

B. Circumcision Becomes Uncircumcision with Transgression (25)

1. Paul states that circumcision does have value (ōpheléō - benefit, profit, or good), but it only has value if one is practicing (pres act subj - prássō) the Law.

2. However, Paul infers that if they are transgressing (parabátês - lit. walk beyond or contrary to, violator) the Law, then circumcision has no value.

3. In fact, Paul says God views them as “having become” (perf act ind - gínomai) “uncircumcised” (akrobustía - covering or foreskin), a derogatory name reserved for the Gentiles (“uncircumcised dogs,” Pirkey Elieser, 29, cp. Mt 15:26-27; Eph 2:11).

C. Circumcision’s Jewish History

1. Circumcision (peritomế), which literally means, “to cut around” (Latin circum “around” and cise “to cut”), was the instituted by God for Abraham in Gen 17:9-11.

2. Circumcision was practiced by other cultures, but its significance with the Jews was that it signified the promise of the Abrahamic Covenant (Gen 12:1-3). This covenant between God and Abraham’s descendants was reiterated in Gen 17:1-8.

3. Circumcision was the distinguishing heritage and sign of the Jewish nation throughout history.

D. Circumcision Does Not Save

1. Just as the Jews were trusting in their heritage to make them righteous before God, in a similar way they were trusting in the rite of circumcision.

2. But, Paul makes it clear n the book of Galatians that circumcision does not save. Those who put their trust in circumcision are under obligation to Law for their righteous standing before God (Gal 5:3). No one is justified by the Law (Gal 2:16; Gal 3:11; cp. Rom 3:20).

3. Only those who place their faith in Christ receive a righteous standing before God, whether circumcised or not (Gal 5:6 Gal 6:14-15).

II. MEANING OF CIRCUMCISION (26-27)

A. Cutting Away From Sin (26)

1. Paul attempts to get the Jews to focus on their unrighteousness, even if he has to show it from the uncircumcised who are keeping the requirements of the Law.

2. It is not that Gentiles keep the Law and the Jews do not. Paul is referring here to Gentile believers who, after receiving Christ, live righteously (Rom 8:3-4).

3. Circumcision was only an outward symbol but its meaning was clear. Circumcision metaphorically represents the cutting away from sin and living righteously (Deu 10:12-16; Deu 30:6).

4. Therefore, Gentile believers who, have been cut away from sin and are practicing righteousness, are fulfilling the meaning of circumcision.

5. On the other hand, Jewish unbelievers who, have not been cut away from sin and are not practicing righteousness, are fulfilling the meaning of uncircumcision (Lev 26:41-42; Jer 4:4; Jer 9:25-26).

B. Not a Ritual for Righteousness (27)

1. Righteousness does not depend on physical (phúsis - nature or “due to nature,” Lenski; i.e. physically) circumcision, because it is possible to fulfill the Law without being circumcised.

2. On the other hand, it is possible to have both the letter (tòn grámmatos - literally and simply “the letter”) of the Law and circumcision and still be a transgressor of the Law.

3. Therefore, anyone who places his confidence on the basis (dià) of the Law or circumcision has a false confidence.

4. Such a one has opened his hypocrisy to be judged (krinō - emphatic position) by those who have their confidence in Christ’s righteousness. Ironically, it was the “uncircumcised” that the Jews were judging in Rom 2:1-4.

III. SPIRITUAL CIRCUMCISION (28-29)

A. Explanation of a Spiritual Jew

1. Paul first explains a spiritual Jew by what he is not (vs. 28). He is not merely one outwardly (vs. 28, phanerós - visible, clearly seen) in nationality and circumcision.

2. Then he describes a spiritual Jew by what he is (vs. 29). He is one who is a believing Jew inwardly (vs. 29, kruptós - hidden, secret) by faith in Christ and is practicing righteousness.

3. God never intended for Judaism to be a religion of mere formality. Rather, the outward symbolism of Judaism was always a picture of what the inward reality was supposed to be (Isa 29:13 cp. Mt 15:8).

4. Note: Paul is not describing the church as spiritual Israel here. He is separately explaining the meaning of a true spiritual Jew and the meaning of spiritual circumcision. A true spiritual Jew is one who is both a Jew by physical birth and spiritual birth through faith in Christ. All those who trust in Christ receive spiritual circumcision whether they are physically circumcised or not.

B. Explanation of Spiritual Circumcision

1. Paul also explains spiritual circumcision by what it is not (vs. 28). It is not merely outward in the flesh (sárx - literal meaning).

2. Rather (allá - on the contrary, in contrast), spiritual circumcision is also inward and Paul describes it in detail.

a) It is inward and of the heart (kardía - figurative for hidden cp. 1Sa 16:7).

b) It is produced by the Spirit (pneúma) and therefore spiritual (pneumatikós).

c) It is not produced by the letter (grámmati - i.e. the Law).

d) It finds its praise from God (not men) because it is spiritual. An interesting note is that the name “Jew” from “Judah” (Heb. Yehudah) means “praise.”

3. Spiritual Circumcision then is not a physical ritual but is performed by the Spirit at the moment of salvation, whereby the power of the sin nature has been cut away and the power to live righteously has been infused (Col 2:11-13; Col 3:10-11).

IV. CONCLUSION

A. Circumcision has value but not for salvation. Those who trust in its ritual have a false confidence. Circumcision’s value is in its spiritual reality for believers who are empowered to live righteously by the same Spirit who circumcised their hearts.

B. Another false confidence is trusting in the ritual of baptism for salvation. Baptism does not remove sin or bring regeneration. Spiritual baptism becomes a reality for believers when they trust Christ for salvation (Rom 6:6).

C. As Christians, we must always be on guard not to overemphasize externals and neglect the importance of spiritual internals.

Return to Romans Menu