Romans 2:29

2:29 The letter of the law refers to the law of God written on tablets of stone (see 2 Cor 3:3), while the Spirit now writes his law on people’s hearts (Jer 31:33-34). Outward conformity is thus contrasted with obedience motivated by a change of heart.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 2:29. Οο͂, whose), who seeks praise and has it, not from men, etc.—ἔπαινος, praise) The allusion is to the name Jew [Judah], יודוך, they shall praise thee, Gen 49:8. He therefore adds, οὗ, not ἧς [περιτομῆς]. 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 [Rom 2:3].—οὐκ ἐξ ἀνθρώπων, not of men), who, when they praise themselves, boast, Rom 2:17.—Θεοῦ, of God), who sees the heart.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_2:28, Rom_2:29

For not he who is externally a Jew, is a Jew, etc. These verses assign the reason why the external rite of circumcision can avail so little. God looks upon the heart, and does not regard mere external circumstances. It is not, therefore, mere descent from Abraham, nor connection with the external theocracy or church, that can secure his favor; but the possession of those internal dispositions which eternal rites are intended to symbolize. Rom_2:28 contains the negative, Rom_2:29 the affirmative statement of this general truth. The word Ἰουδαῖος is to be supplied in the first member of the sentence, as the subject is ὁ ἐν τῷ φανερῷ Ἰουδαῖος, and the predicate Ἰουδαῖος ἐστιν. The same remark may be made with regard to the following clause, where the subject is ἡ ἐν τῷ φανερῷ, ἐν σαρκὶ περιτομή, and the predicate περιτομή ἐστιν. External circumcision in the flesh is not circumcision. Φανερός, apparent, visible, what falls under the observation of the senses, hence external. The word Jew is of course to be taken as the designation of the people of God. He is not one of the people of God who is such externally. It is nothing external that constitutes or secures this peculiar relation to God. The affirmative statement is, ἀλλ ̓ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος [Ἰουδαῖός ἐστιν], but the Jew in secret is a Jew. As in the preceding verse, part of the subject is borrowed from the predicate, so here and in the following clause the predicate is to be borrowed from the subject; that is, Ἰουδαῖός ἐστιν is to be supplied after the first clause, and περιτομή ἐστιν after the second clause of this verse, so that the whole reads thus: But he who is inwardly a Jew is really a Jew; and the circumcision of the heart, in spirit and not in letter, is circumcision. This is the construction of the passage almost universally adopted. Κρυπτός, hidden, and as opposed to φανερός, inward; hence ἐν τῶς κρυπτῷ, inwardly, in heart. Comp. 1Pe_3:4. True circumcision is described as περιτομὴ καρδίας, ἐν πνεύματι, οὐ γράμματι. These latter words admit of different interpretations. The apostle contrasts πνεῦμα and γράμμα in Rom_7:6, and 2Co_3:6, much as he does here. In Rom_7:6, oldness of the letter may mean the condition and spirit of those who were under the law, now become old; and newness of the spirit may mean that new condition and temper which the Holy Spirit gives. In 2Co_3:6 Paul says he was made a minister of the new covenant, οὐ γράμματος, ἀλλὰ πνεύματος, not of the letter, but of the spirit, i.e., not of the law, but of the gospel; not of a mere objective, legal covenant, but of that which derives its whole character from the Spirit, and therefore is spirit, or in the widest sense of the word, of spiritual. Comp. also Gal_3:3. Guided by these passages, Rückert understands πνεῦμα here to mean the new principle of life imparted by the Holy Spirit, and ἐν to express instrumentality. Thus the sense is: The circumcision of the heart is not produced or effected by the law, but by this new divine principle of life. The same interpretation substantially is given by Köllner. It is not, however, strictly in accordance with the mode of representation adopted in the Scriptures, to speak of the circumcision of the heart, i.e., sanctification, as effected by anything implanted in us. Beza makes ἐν πνεύματι simply exegetical of καρδίας, and gives the sense thus: Cujus vis est interior et in animo, sive qua circumcisi sunt affectus. Erasmus: Quae Spiritu constant, referens ad Spiritum Sanctum, cujus unius opus es ista circumcisio ἀχειροποίητος. Mihi vero videtur ἐν πνεύματι additum partim propter antithesin γράμματος, partim ut explicaret, quid vocaret circumcisionem cordis. According to this view, ἐν πνεύματι is in heart, and is tautological with the clause (circumcision of the heart) which it should explain. And besides, the opposition between πνεῦμα and γράμμα is thus destroyed. Others again take ἐν πνεύματι and ἐν γράμματι adverbial, after a spiritual, not after a literal or external way; or adjectively, spiritual, not literal. The most common, and on the whole the preferable interpretation, refers πνεῦμα to the Holy Spirit, and gives ἐν the sense of by. The circumcision of the heart is then effected by the Spirit, and not by the letter, i.e., in obedience to the prescriptions of the law. Whose praise is not of men, but of God. The relative ου is to be referred to Ἰουδαῖος. The true Jew, or child of God, is one whose excellence is internal, seen and acknowledged by God; not in its nature external, securing the notice and approbation of men. If the relative οὗ be taken as neuter, then the idea is the same, but presented in another form: Of which (i.e., of this spiritual Judaism) the praise is of God. As, however, Ἰουδαῖος is the main subject in the context, the former explanation is the more natural. The spiritual import of circumcision was clearly taught in the Old Testament, as in Deu_30:6 : The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God. See Deu_10:16; Jer_4:4 : Circumcise yourselves to the Lord, and take away the foreskins of your heart. The wicked are therefore called the uncircumcised in heart, Jer_9:26; Eze_44:9; Act_7:51. Comp. Col_2:11 : In whom also ye are circumcised with the circumcision made without hands. This is what he calls the circumcision of Christ, or Christian circumcision, that which Christ secures and gives. As circumcision thus signifies inward purification, and was a seal of the righteousness of faith, it was, as to its import and design, identical with baptism. Hence what in Col_2:11, Paul expresses by saying, Ye are circumcised, he expresses in Col_2:12 by saying, Ye are buried with him in baptism. What, therefore, he teaches of the worthlessness of external circumcision, without internal purity, and of the possibility of the external sign being, received without the internal grace, is no less true of baptism. See 1Co_7:18, 1Co_7:19; Gal_6:15.

Doctrine

1. Membership in the true Church, considered as a visible society, is no security that we shall obtain the favor of God. The Jews, before the advent, were members of the true and only Church, and yet Paul teaches that they were not on this account the more acceptable to God. Multitudes of Jewish converts were members of the apostolic Church, and yet, retaining their former doctrines and spirit, were in the gall of bitterness, Rom_2:17.

2. Mere knowledge cannot commend us to God. It neither sanctifies the heart, nor of itself renders men more useful. When made the ground of confidence, or the fuel of pride and arrogance, it is perverted and destructive, Rom_2:18-20.

3. Superior knowledge enhances the guilt of sin, and increases the certainty, necessity, and severity of punishment, without in itself increasing the power of resistance. It is, therefore, a great mistake to make knowledge our sole dependence in promoting the moral improvement of men, Rom_2:21, Rom_2:22.

4. The sins of the professing people of God are peculiarly offensive to him, and injurious to our fellow-men, Rom_2:22-24.

5. Here, as in the former part of the chapter, the leading idea is, that God is just. He asks not whether a man is a Jew or a Gentile, a Greek or Barbarian, bond or free, but what is his character? Does he do good or evil? Rom_2:17-24.

6. According to the apostle, the true idea of a sacrament is not that it is a mystic rite, possessed of inherent efficacy, or conveying grace as a mere opus operatam; but that it is a seal and sign, designed to confirm our faith in the validity of the covenant to which it is attached; and, from its significant character, to present and illustrate some great spiritual truth, Rom_2:25.

7. All hopes are vain which are founded on a participation of the sacraments of the Church, even when they are of divine appointment, as circumcision, baptism, and the Lords supper; much more when they are of human invention, as penance, and extreme unction, Rom_2:26, Rom_2:27.

8. Religion and religious services, to be acceptable to God, must be of the heart. Mere external homage is of no account, Rom_2:28, Rom_2:29.

Remarks

1. The sins and refuges of men are alike in all ages. The Jew expected salvation because he was a Jew, so does the Roman Catholic because he is a Roman Catholic, the Greek because he is a Greek, and so of others. Were it ever so certain that the Church to which we belong is the true, apostolic, universal Church, it remains no less certain that without holiness no man shall see God, Rom_2:17, etc.

2. The possession of superior knowledge should make us anxious, first, to go right ourselves, and then to guide others right. To preach against evils which we ourselves commit, while it aggravates our guilt, is little likely to do others much good, Rom_2:18, etc.

3. Christians should ever remember that they are the epistles of Jesus Christ, known and read of all men; that God is honored by their holy living, and that his name is blasphemed when they act wickedly, Rom_2:23, Rom_2:24.

4. Whenever true religion declines, the disposition to lay undue stress on external rites is increased. The Jews, when they lost their spirituality, supposed that circumcision had power to save them. Great is the virtue of circumcision, they cried; no circumcised person enters hell. The Christian Church, when it lost its spirituality, taught that water in baptism washed away sin. How large a part of nominal Christians rest all their hopes on the idea of the inherent efficacy of external rites! Rom_2:25, etc.

5. While it is one dangerous extreme to make religion consist in the observance of external ceremonies, it is another to undervalue them, when of divine appointment. Paul does not say that circumcision was useless; he asserts its value. So, likewise, the Christian sacraments, baptism and the Lords supper, are of the utmost importance, and to neglect or reject them is a great sin, Rom_2:26, etc.

6. If the heart be right in the sight of God, it matters little what judgment men may form of us; and, on the other hand, the approbation of men is a poor substitute for the favor of God, Rom_2:29.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Whose force is inward, and in the heart.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 29. 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. In short, common sense, as well as their law and their prophets, taught every considerate man among them that God could be pleased with their rites and external performances no farther than they led to holiness of heart and righteousness of life.

1. WHAT the apostle says, in the preceding chapter, concerning the Gentiles doing by nature the things contained in the law, if properly considered, would lead certain persons from forming erroneous judgments concerning the Divine dispensations. We are not to suppose that God is not to be found where his written word does not appear; nor that the salvation of the nations yet unblessed with the light of the Gospel is impossible. God has never confined himself to any one particular way of communicating his salvation, any more than he has confined his saving grace to one people. His word is an indescribable blessing; but that word becomes effectual to salvation when accompanied by the power of the Holy Spirit. It was that Spirit which gave the word originally; and that same Spirit can speak without this word. It is through his influence alone that the Gentiles do the things contained in his own law; and it is not to be wondered at that the work is the same, both in the law and in the heart, when it has proceeded from the same Spirit.

2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone.

3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation.

4. His WORD is an infinite blessing; and he has given it to one people that they may be the means of conveying it to another. Europe, and especially Christian Europe, has got the BIBLE; and God requires Europe to send the Bible throughout the earth. If this be not done, through their neglect, the Gentile nations will not be destroyed by a merciful God; yet the Europeans will have a most solemn and awful account to render to their Judge, that they have hidden the heavenly light under their own bushel. BRITAIN is shaking herself from the dust, and, by means of the BRITISH and FOREIGN BIBLE SOCIETY, is sending the holy Scriptures to every kingdom, and nation, and people, and tongue. The Gentiles are now learning from the written law more fully and savingly what the Spirit of God had before written on their hearts; and it seems as if the kingdom of God were now about to come with all-conquering power.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

29. What he then adds, in the spirit, not in the letter, understand thus: He calls the outward rite, without piety, the letter, and the spiritual design of this rite, the spirit; for the whole importance of signs and rites depends on what is designed; when the end in view is not regarded, the letter alone remains, which in itself is useless. And the reason for this mode of speaking is this, — where the voice of God sounds, all that he commands, except it be received by men in sincerity of heart, will remain in the letter, that is, in the dead writing; but when it penetrates into the heart, it is in a manner transformed into spirit. And there is an allusion to the difference between the old and the new covenant, which Jeremiah points out in Jeremiah 31:33; where the Lord declares that his covenant would be firm and permanent when engraven on the inward parts. Paul had also the same thing in view in another place, (2 Corinthians 3:6,) where he compares the law with the gospel, and calls the former “the letter,” which is not only dead but killeth; and the latter he signalizes with the title of “spirit.” But extremly gross has been the folly of those who have deduced a double meaning from the “letter,” and allegories from the “spirit.”

Whose praise is not from men, etc. As men fix their eyes only on those things which are visible, he denies that we ought to be satisfied with what is commendable in the estimation of men, who are often deceived by outward splendor; but that we ought to be satisfied with the all-seeing eyes of God, from which the deepest secrets of the heart are not hid. He thus again summons hypocrites, who soothe themselves with false opinions, to the tribunal of God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

29. inwardly] Lit. in that which is hidden, in secret; same word as Mat_6:4, &c. Just above, “outwardly” is lit. in that which is open. The contrast is between an external seal on the body and an internal change in the soul. See 1Pe_3:4 for an illustrative phrase, “the hidden man of the heart.”

in the spirit, and not in the letter] The same contrast appears Rom_7:6, and 2Co_3:6-8. 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. “In” this latter, in respect of it, in relation to it, the pious Gentile was “circumcised.” See further below on Rom_7:6.

whose praise] “Whose” 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: 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

29 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.

Ver. 29. Which is one inwardly] An Israelite indeed, Joh 1:47, that hath put away the foreskin of his heart, Jer 4:4. That worshippeth God in spirit, rejoiceth in Christ Jesus, and hath no confidence in the flesh, Php 3:3.

Whose praise is not] He seeks not the applause of men, but God’s approbation; and holds the Euge well done of conscience far better than the world’s Hic est. Here is. The holy virgin was so far from affecting the vain praises of men, that she was troubled when truly praised of an angel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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. 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: Deu 6:5; Deu 10:12-13, Deu 10:20; Deu 30:14; Isa 1:11-20; Mic 6:8; Psa 51:16-17; 50:7-23.

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; Deu 10:16, “Circumcise, therefore, the foreskin of your heart, and be no more stiff-necked;” Jer 4:4; Deu 30:6.

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.

And not in the letter - That is, not only according to the literal, external command,

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; Mat 3:9; Mat 6:2, Mat 6:5; Luk 18:10-12; Mat 23:23.

But of God - “Man looketh on the outward appearance, but the Lord looketh on the heart;” 1Sa 16:7. The praise of God can be bestowed only on those who conform really, and not externally only, to his requirements.

The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn,

That the external rites of religion are of much less importance than the state of the heart. That the only value of those rites is to promote holiness of heart and life. That the mere fact that we are born of pious ancestors will not save us. That the fact that we were dedicated to God in baptism will not save us. That a mere profession of religion, however orthodox may be our creed, will not save us. That the estimate which people may put on our piety is not the proper measure of our true character and standing. It is an inexpressible privilege to be in possession of the Word of God, and to know our duty. It may, if improved, conduce to our elevation in holiness and happiness here, and to our eternal felicity hereafter. It is also a fearful thing to neglect the privileges which we enjoy. We shall be judged according to the light which we have; and it will be an awful event to go to eternity from a Christian land unprepared. Whatever may be the destiny of the pagan, it is our duty to make preparation to meet God. The most wicked of the pagan may meet a far milder doom than many who are externally moral, or who profess religion in Christian lands. Instead, therefore, of speculating on what may be their destiny, it is the duty of every individual to be at peace himself with God, and to flee from the wrath to come.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He is a right and true Jew, an Israelite indeed, that hath taken away the foreskin of his heart, Jer 4:4; 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 Phi 3:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Of the heart—Circumcision is a symbol of purification. It shadows the cutting and severing all sensuality from the spiritual man. Hence even the Old Testament speaks of a circumcision of the heart, Deu_10:16; Jer_4:4. Purification, indicated in the Old Testament under the severe rite of cutting off, is signified in the New by the gentle rite of baptism.

A Jewish writer soon after the Christian era says: “The Christian taunts us, saying, ‘Your women not being circumcised, are Gentiles.’ But they are ignorant that faith lies not in circumcision, but in the heart. Whoever rightly believes not, circumcision cannot make a Jew; whoso rightly believes, uncircumcision does not prevent from being Jew.” Perhaps this Rabbi had read St. Paul to advantage. One of the tracts of the Talmud says, “The Jew sits in the interior of the heart.”

Not of men—Who set great estimate on material matters.

Of God—Who is himself Spirit, and looks for purity in the finite spirit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. This is seated in the spirit, the inmost soul, renewed by the Spirit of God. And not in the letter - Not in the external ceremony. Whose praise is not from men, but from God - The only searcher of the heart.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

in the spirit

(See Scofield "Rom 7:6").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

29. “But he is a Jew who 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.” This beautiful and momentous affirmation of the Holy Ghost modernized would read: “He is no Christian who is one outwardly; neither is baptism that which is outward on the flesh: but he is a Christian who 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.” From these Scriptures we see most unequivocally the pure spirituality of the gracious economy; no mere temporality like water baptism, eucharist or church rites having anything to do with it. When your heart and life are right in the sight of God, you are all right every way without the slightest reference to the external marks of a Christian profession. When I was a boy my father marked his sheep by cutting their ears. Now it is customary simply to mark them with paint. So God marked His sheep during the former dispensation by circumcision, a bloody and painful operation. Nowadays He marks them by the simple rite of water baptism, the recognition perpetuated in the eucharist received ever and anon. Yet this marking never did make a sheep. Neither do the ordinances have anything to do with making Christians, any more than cutting the ears or branding with paint has to do with making sheep. God makes the sheep and the people mark them. So God makes the Christian and the preacher marks him. The sheep unmarked is worth quite as much as after he has received the mark. So is the true Christian in the divine estimation worth as much without the mark as with it. Satan is always putting God’s sheep-mark on his hogs, covering them with sheepskins and passing them for sheep. They are readily detected, because they plunge into the first mud-hole they come to, perfectly delighted to wallow in the mire; whereas a sheep will actually die before it will pollute itself in the mud.

Shall we never wake up to the fond trickery of the devil, fooling the poor, blind, carnal people by the wholesale, bamboozling them with the nonsensical delusion that the Christian religion consists in outward ordinances, external manifestations, shams and hoaxes? These Scriptures clearly reveal not only the utter emptiness of all external forms, ceremonies and professions, uncorroborated by the internal spiritual transformation wrought by the Holy Ghost in the heart; but the awful reality that all of these things will only expedite the condemnation in the Judgment Day and augment the damnation in eternity.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God . [He is not a Jew in God's sight (though he is, of course, such in the sight of the world) who is simply one without; i. e., by being properly born of Jewish parents, nor is that a circumcision in God's sight (though it is in the sight of the world) which is merely fleshly. But he is the real, divinely accepted Jew who is one within; i. e., who has in him the spirit of Abraham and the fathers in whom God delighted ( Joh_1:47 ). His life may be hid from men, so that they may see nothing in him to praise, but it is praiseworthy in the sight of God, and circumcision is not that outward compliance with the letter of the law--literal circumcision--but that inward spiritual compliance with the true meaning of circumcision, the cutting off of all things that are impure and unholy, and that make the heart unworthy of an acceptance into the household of God.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

29. But he is a Jew, such a Jew as just described, who is one inwardly, whose heart is given to God; and circumcision is that of the heart. Circumcision of the heart is a figurative expression for inward purity, as old as the book of Deuteronomy. See Deut. 10:16, and 30:6; also Jer. 9:26. This circumcision is not an outward mark in the flesh of the body, but is in the spirit. The spirit of man is under the influence of the Spirit. Not in the letter. Not literal. Whose praise is not of men. The Jew, as we have seen, made his boasts, and praised his privileges, but though the true Jew, such as Paul describes, shall be ill-spoken of by men, but shall have praise of God. The whole section shows that religious privileges, resulting from birth, the revelation of God's will, ritual observances and knowledge, increase the guilt of those whose morality does not correspond. The Jews, especially the Pharisees, were very eager for the praise of men, but the true Jew, the real child of Abraham's by faith, will have what is infinitely better, the praise of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

29. ἐν τῷ κρυπτῷ. Cf. Rom 2:16; 1Pe 3:4.

περιτομὴ καρδίας. Here the symbol becomes the reality; cf. Deu 10:16; Jer 4:4; Jer 9:26; Eze 46:7; Act 7:51, S. H.

ὁ ἔπαινος. An allusion to Ἰουδαῖος, Judah = praise; cf. Gen 29:35; Gen 49:8, Giff.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] ἐν τῷ κρ. as belonging to Ἰουδ. is parallel with καρδίας as belonging to περιτομή, both designating the inner and spiritual reality, of which the name of Jew and the carnal circumcision are only the signs.

περ. καρδ. is no new expression:—we have it virtually in Deu 10:16; Jer 4:4: see also Act 7:51.

ἐν πν. οὐ γρ.] in [the] spirit, not in [the] letter. Not merely ‘spiritually, not externally:’ nor does πν. allude to the necessitating cause of circumcision (the uncleanness of the inner man) (Œc., Grot., Estius, Fritzsche):—nor signify the material (‘quæ spiritu constat,’ Erasm.): nor the rule (Meyer),—but as De Wette rightly, the living power or element, wherewith that inner sphere of being is filled—ἐν being [used] as in Act 17:28, of that in which any thing lives and moves,—compare χαρὰ ἐν πν. ἁγίῳ, ch. 14:17,—ἀγάπη ἐν πν., Col 1:8,—δουλεύειν ἐν καιν. πν., ch. 7:6,—εἶναι ἐν πν., ch. 8:9. So that πνεῦμα here is not man’s spirit, nor properly the Holy Spirit, but the spirit, as opposed to the letter, of the Jewish law and of all God’s revelation of himself.

οὗ] viz. Ἰουδαίου,—of the true Jew. περιτομὴ καρδ. as belonging to him, is subordinate.

The ἔπαινος of such a character, (for ἔπαινος it must be,) can only come from him who sees ἐν τῷ κρυπτῷ (Mat 6:4, Mat 6:6), and can discern the heart.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. περιτομὴ καρδίας. The idea of a spiritual (heart-) circumcision goes back to the age of Deuteronomy; Deu 10:16 περιτεμεῖσθε τὴν σκληροκαρδίαν ὑμῶν: Jer 4:4 περιτμήθητε τῷ Θεῷ ὑμῶν, καὶ περιτέμεσθε τὴν σκληροκαρδίαν ὑμῶν: cf. Jer 9:26; Eze 44:7; Act 7:51. Justin works out elaborately the idea of the Christian circumcision, Dial. c. Tryph 114.

ὁ ἔπαινος. We believe that Dr. Gifford was the first to point out that there is here an evident play on the name ‘Jew’: Judah = ‘Praise’ (cf. Gen 29:35; Gen 49:8).

A Cod. Alexandrinus

B Cod. Vaticanus

D Cod. Claromontanus

&c. always qualify the word which precedes, not that which follows:

Harcl. Harclean.

Orig.-lat. Latin Version of Origen

Tert. Tertullian.

Ambrstr. Ambrosiaster.

Theodrt. Theodoret.

al. alii, alibi.

WH. Westcott and Hort.

RV. Revised Version.

אԠCod. Sinaiticus

C Cod. Ephraemi Rescriptus

Latt. Latin.

g Latin version of G

Boh. Bohairic.

Arm. Armenian.

Chrys. Chrysostom.

Tisch. Tischendorf.

Gif. Gifford.

Vulg. Vulgate.

Lft. Lightfoot.

Ell. Ellicott.

Fri. Fritzsche (C. F. A.).

Orig. Origen.

G Cod. Boernerianus

Mey. Meyer.

Lips. Lipsius.

Pesh. Peshitto.

Eus. Eusebius.

Aeth. Ethiopic.

L Cod. Angelicus

Beng. Bengel.

Tyn. Tyndale.

Euthym.-Zig. Euthymius Zigabenus.

De W. De Wette.

Oltr. Oltramare.

Go. Godet.

Lid. Liddon.

Genev. Geneva.

Wic. Wiclif.

Rhem. Rheims (or Douay).

AV. Authorized Version.

Va. Vaughan.

Del. Delitzsch.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Praise. Possibly in allusion to the etymological meaning of Jew, the praised one. Compare Gen 49:8. The word here means the holy satisfaction of God as opposed to Jewish vain - glory.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.