Romans 2 27

Romans 2:27 kjv

And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

Romans 2:27 nkjv

And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?

Romans 2:27 niv

The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

Romans 2:27 esv

Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.

Romans 2:27 nlt

In fact, uncircumcised Gentiles who keep God's law will condemn you Jews who are circumcised and possess God's law but don't obey it.

Romans 2 verses

Romans 2 27 Meaning

Romans 2:27 asserts that a Gentile, uncircumcised by physical descent, who lives in genuine conformity to the moral requirements of the Law, will serve as a living condemnation of the Jewish person who possesses the written Torah and physical circumcision but habitually transgresses its precepts. It emphasizes that true righteousness is not found in external religious markers or privileges, but in inward obedience and moral conduct before God, highlighting the hypocrisy of boasting in a divine privilege while failing to uphold its corresponding responsibilities.

Romans 2 27 Context

Romans 2:27 falls within a critical section of Paul's letter to the Romans (1:18-3:20) where he meticulously lays the groundwork for the universal need for God's righteousness, culminating in justification by faith. Chapters 1 and 2 particularly address the pervasive nature of human sin. After detailing the condemnation of the Gentiles who suppressed truth and exchanged God's glory for idols (Rom 1:18-32), Paul directly turns his focus to the Jewish people in Romans 2:17-24. He confronts their false sense of security derived from possessing the Law and the covenant sign of circumcision, asserting that their outward privileges do not guarantee righteousness before God, especially if they are hypocritically breaking the very Law they boast in.

Romans 2:27 builds upon this argument, particularly verses 25-26, by introducing a shocking contrast: the hypothetical "uncircumcised Gentile" who genuinely obeys the law's moral demands will stand as an accuser against the "circumcised Jew" who possesses the Law but disobeys it. The context highlights that true worship and righteousness are spiritual and inward, not merely external rituals or genetic lineage. This sets the stage for Paul's radical claim in Romans 3 that "no human being will be justified in his sight by works of the law, since through the law comes knowledge of sin."

Romans 2 27 Word analysis

• Then (καὶ - kai): This conjunction serves to connect the verse directly to the preceding thought in Romans 2:26. It indicates a logical consequence or a further development of the argument, emphasizing that the situation described is a natural outcome of God's impartial judgment based on actions rather than external status.
• he who is physically uncircumcised (ἡ ἐκ φύσεως ἀκροβυστία - hē ek physeōs akrobystia):
  • akrobustia (ἀκροβυστία): Literally "foreskin" or "uncircumcision," a common term for Gentiles.
  • ek physeōs (ἐκ φύσεως): "by nature" or "by birth." This specifies that the person is born uncircumcised, not someone who has opted out of circumcision. This highlights their identity as a Gentile from birth, lacking the physical sign of the covenant. Paul's use here serves as a powerful reversal of expected status.
• but keeps the law (τὸν νόμον τελοῦσα - ton nomon telousa):
  • telousa (τελοῦσα): From teleō, meaning "to complete," "to perform," "to fulfill." This signifies living in practical conformity to the moral essence of the Law. This does not imply perfect sinless law-keeping, but rather a sincere life orientation where the moral requirements of the Law are genuinely acted upon. This refers back to the idea in Rom 2:14-15, where Gentiles without the Law "by nature do what the law requires," showing "the work of the law written on their hearts."
  • The phrase describes a hypothetical scenario to highlight hypocrisy, not a common occurrence. It focuses on the principle that inward obedience trumps outward profession.
• will condemn you (κρινεῖ σε - krinei se):
  • krinei (κρινεῖ): From krinō, meaning "to judge," "to condemn." The uncircumcised person's faithful practice becomes a living verdict against the Jewish transgressor. It is not necessarily a formal legal process by the Gentile, but the moral integrity of the Gentile exposes and reveals the failure of the Jew, serving as a powerful, convicting witness.
  • se (σε): The accusative "you," directly addressing the Jewish person Paul has been rebuking since Romans 2:17.
• who have the written code (τὸν διὰ γράμματος - ton dia grammatos):
  • grammatos (γράμματος): "written letter," referring to the Mosaic Law in its textual form, distinct from an inward, Spirit-driven understanding. Possession of this written revelation was a primary Jewish privilege and source of boasting.
• and circumcision (καὶ περιτομῆς - kai peritomēs): The physical rite, the covenant sign given to Abraham and his descendants, symbolizing their unique relationship with God. Along with the Law, it was central to Jewish identity and presumed superiority.
• but break the law (παραβάτην νόμου - parabatēn nomou):
  • parabatēn (παραβάτην): "transgressor," "one who steps across the line." This refers to active disobedience or violation of the Law. The contrast is stark: the one fulfills while the other transgresses, despite differing external markers. This accusation implies persistent or habitual breaking, making their boasting in the Law and circumcision utterly ironic.

Words-group analysis:

• "he who is physically uncircumcised but keeps the law": This phrase introduces the surprising antithesis of Paul's argument. It establishes a person outwardly lacking the traditional marks of God's covenant people, yet inwardly embodying the Law's requirements. This highlights that true standing before God is spiritual and ethical, not ceremonial or ethnic.
• "will condemn you who have the written code and circumcision but break the law": This segment delivers the stinging indictment. It posits a dramatic reversal of traditional religious hierarchy, where those historically outside the covenant become the standard by which the supposed insiders are judged. The problem is not merely possessing the Law and circumcision, but transgressing them while relying on their mere possession for justification. The presence of "written code and circumcision" for the transgressor serves to heighten their culpability.

Romans 2 27 Bonus section

The rhetorical strategy Paul employs in Romans 2:27 (and leading up to it) is known as synkrisis, which is a comparison where the purpose is not just to contrast but to elevate one over the other in a dramatic reversal of expectation. In ancient society, Jews considered themselves superior due to their Law and circumcision; Paul turns this hierarchy on its head by showing that a Gentile's functional obedience would condemn the Law-possessing transgressor. This prefigures the argument for the equality of Jew and Gentile under sin and under grace in Christ (Rom 3:22ff). Paul is not saying any specific Gentile is perfect; rather, he is highlighting God's standard which transcends cultural or religious lineage, piercing through superficial religiosity. The true value is placed on heart transformation and active righteousness rather than merely belonging to a specific group or possessing certain symbols.

Romans 2 27 Commentary

Romans 2:27 delivers a potent indictment against self-righteousness founded on external religious identity rather than genuine internal transformation. Paul systematically dismantles the Jewish presumption that possession of the written Law (the gramma) and the sign of physical circumcision guarantees righteousness or superior status before God. By positing a hypothetical uncircumcised Gentile who, through innate moral discernment, adheres to the Law's ethical demands, Paul creates a dramatic contrast. This "natural uncircumcision" becomes a living testament to the hypocrisy of the Jewish individual who, despite possessing divine revelation and the covenant mark, lives in habitual transgression.

The core message is that God judges impartially based on deeds, not on inherited status or external religious rites. The true spirit of the Law calls for inward conformity and obedience from the heart (Rom 2:29), which a physically uncircumcised person could theoretically demonstrate, while the physically circumcised might fail miserably. The condemnation mentioned is not necessarily a judicial process conducted by the Gentile, but rather the very moral integrity of the "uncircumcised" serves as a vivid reproach and witness against the Law-breaking "circumcised." This truth served as a foundational principle for the New Covenant, where salvation is offered through faith in Christ to all—Jew and Gentile alike—who humble themselves and obey, bypassing distinctions of birth or external observance. It challenges believers across all ages to prioritize a genuine walk with God over mere outward profession or privilege.

• Example 1: A person meticulously attends church, reads the Bible daily, and partakes in communion but consistently cheats on their taxes or speaks slander behind others' backs.
• Example 2: Another person, with little religious upbringing, is consistently honest, compassionate, and lives with integrity, embodying moral virtues instinctively. Romans 2:27 suggests the latter's consistent moral life serves as a silent condemnation of the former's hypocrisy, despite all outward religious appearances.