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?

KJV (with Strong's)

And {G2532} shall not {G2919} uncircumcision {G203} which is by {G1537} nature {G5449}, if it fulfil {G5055} the law {G3551}, judge {G2919} thee {G4571}, who by {G1223} the letter {G1121} and {G2532} circumcision {G4061} dost transgress {G3848} the law {G3551}?

Complete Jewish Bible

Indeed, the man who is physically uncircumcised but obeys the Torah will stand as a judgment on you who have had a b’rit-milah and have Torah written out but violate it!

Berean Standard Bible

The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

American Standard Version

and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?

Commentary

### SUMMARY
Romans 2:27 delivers a powerful rhetorical question, challenging the Jewish assumption that possession of the Mosaic Law and the sign of circumcision guaranteed their righteousness or exempted them from divine judgment. Paul argues that if a Gentile, "by nature" (without the external law or circumcision), lives in accordance with the moral principles of the law, they will stand as a judge against the Jew who, despite having the written law and the covenant sign, fails to obey God's commands. This verse underscores Paul's central point that God's judgment is based on genuine obedience of the heart, not on external religious markers or privileges.

### CONTEXT
* **Literary Context:** Romans 2:27 is the culmination of Paul’s argument in [Romans 2](/romans/2 "Romans 2 - God's Righteous Judgment") concerning God's impartial judgment. Following his indictment of the Gentile world in [Romans 1](/romans/1 "Romans 1 - The Guilt of Humanity"), Paul turns his focus to the Jewish people, who, despite possessing the Law and the covenant sign of circumcision, often practiced hypocrisy. He asserts that God judges not by external identity but by deeds ([Romans 2:6](/romans/2-6 "Romans 2:6 - Judgment According to Deeds")). Paul has already introduced the concept that Gentiles, without the written Law, might instinctively fulfill its moral requirements, demonstrating that the "work of the law is written in their hearts" ([Romans 2:14-15](/romans/2-14-15 "Romans 2:14-15 - The Law Written on Hearts")). Verse 27 serves as a climactic rhetorical flourish, starkly contrasting the Gentile who lives out the Law with the Jew who possesses it but transgresses it, thereby setting the stage for Paul's deeper exploration of the nature of true Judaism and the role of faith in [Romans 3](/romans/3 "Romans 3 - No One Is Righteous").
* **Historical & Cultural Context:** In the first century, circumcision was the preeminent sign of the Jewish covenant with God, distinguishing Jews from Gentiles. Possession of the Torah (the Law) was also a source of immense pride and perceived spiritual superiority. Many Jews believed that their ethnic identity, their covenant sign, and their access to God's revealed Law placed them in an unassailable position before God, guaranteeing their salvation or at least a preferential standing in judgment. They often looked down upon Gentiles as "sinners" by nature. Paul directly confronts this ethnocentric and legalistic mindset, which had become a stumbling block to understanding God's universal plan of salvation. His argument would have been deeply provocative to his Jewish audience, dismantling their cherished assumptions about their privileged status and challenging their understanding of righteousness.
* **Key Themes:** This verse powerfully contributes to several key themes woven throughout [Romans](/romans "The Book of Romans - Paul's Magnum Opus on Righteousness"). Firstly, it highlights the theme of **internal versus external righteousness**. Paul consistently argues that true righteousness is not merely about outward adherence to rituals or possession of the Law, but about an inward transformation and genuine obedience of the heart. This is evident in his discussion of the law being [written on the hearts of Gentiles](/romans/2-15 "Romans 2:15 - The Law Written on Hearts") and his later declaration that [true circumcision is a matter of the heart](/romans/2-29 "Romans 2:29 - True Circumcision of the Heart"). Secondly, the verse reinforces the theme of **God's impartial judgment**. God judges all humanity—Jew and Gentile—based on their deeds, not on their religious affiliation or external markers. This theme is introduced early in [Romans 2:6](/romans/2-6 "Romans 2:6 - Judgment According to Deeds") and is foundational to Paul's argument that all have sinned and fall short of God's glory ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). Finally, it underscores the **paradox of privilege**, where those who possess the greatest spiritual advantages (the Law, circumcision) are often the ones who fail most spectacularly to live up to their calling, thereby making their condemnation more severe. This sets the stage for the revelation of God's righteousness through faith in Christ, which is available to all, regardless of their prior status ([Romans 3:21-22](/romans/3-21-22 "Romans 3:21-22 - Righteousness Through Faith")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **uncircumcision (Greek, _akrobystía_):** From `akron` (extreme point) and likely a modified form of a word for the male sexual organ, referring literally to the foreskin. By implication, it denotes the state of being uncircumcised, thus referring to Gentiles who were outside the covenant sign with Israel. Figuratively, it can also imply an unregenerate state. In this context, it primarily refers to a Gentile person or their condition, contrasting with the circumcised Jew.
* **letter (Greek, _grámma_):** From `graphō` (to write), this term refers to a writing, a letter, or scripture. Here, it specifically denotes the written Law, the Mosaic Law, in its external, codified form. Paul uses it to highlight the contrast between mere possession of the written code and the internal, transformative obedience to its spirit.
* **transgress (Greek, _parabátēs_):** Though translated as a verb "dost transgress" in the KJV, the Greek word is a noun, `parabátēs`, meaning "a violator" or "a breaker." This emphasizes the *identity* or *character* of the one who breaks the law. It's not just an occasional act, but a defining characteristic of one who fails to live up to the Law's demands, despite claiming to possess it.

#### Verse Breakdown
* **"And shall not uncircumcision which is by nature,"**: This introduces the first party in the comparison: the Gentile. The phrase "by nature" (`phýsis`) indicates their natural state, without the external covenant sign of circumcision or the explicit written Law. Paul is positing a hypothetical scenario where a Gentile, by their innate moral sense or through God's common grace, lives in a way that aligns with the Law's moral principles.
* **"if it fulfil the law,"**: This conditional clause sets the premise for the Gentile's role. "Fulfil" (`teléō`) means to complete, execute, or perform. It implies a consistent living out of the Law's requirements, not merely knowing them. This is not to say Gentiles perfectly keep the Law, but that their conduct, in comparison to the Jew's, demonstrates a truer adherence to its spirit.
* **"judge thee,"**: This is the shocking conclusion of the rhetorical question. The "uncircumcision" (the Gentile) is personified as the one who will "judge" (`krínō`)—meaning to distinguish, decide, or condemn. This implies that the Gentile's obedient life will serve as an indictment against the disobedient Jew, highlighting the Jew's failure.
* **"who by the letter and circumcision"**: This clause identifies the second party: the Jew. "By the letter" (`diá grámma`) refers to their possession of the written Mosaic Law. "And circumcision" (`kaí peritomḗ`) refers to the physical sign of the covenant. These are the very privileges the Jew prided themselves on, yet Paul turns them into a basis for their condemnation when unaccompanied by obedience.
* **"dost transgress the law?"**: This final phrase exposes the Jew's fatal flaw. "Transgress" (`parabátēs`) means to be a violator or breaker of the Law. Despite their privileged status and knowledge of the Law, they actively violate its commands. The rhetorical question expects a resounding "Yes!"—the Gentile will indeed judge the transgressing Jew.

#### Literary Devices
Paul masterfully employs several **literary devices** in this verse to deliver his potent message. The most prominent is **Rhetorical Question**, which dominates the entire verse. By posing a question that demands an obvious affirmative answer, Paul compels his audience to confront the uncomfortable truth of their hypocrisy, making the argument more forceful and immediate than a direct statement. Secondly, **Antithesis** or **Contrast** is central to the verse's structure and meaning. Paul sets up a stark opposition between "uncircumcision which is by nature" (Gentiles) and "the letter and circumcision" (Jews), and between "fulfil the law" and "transgress the law." This sharp contrast highlights the irony and spiritual bankruptcy of relying on external markers without internal transformation. Lastly, Paul uses **Personification**, where "uncircumcision" (an abstract concept or group) is depicted as an active agent that "shall... judge thee." This personification lends dramatic weight to the Gentile's role as a silent, yet powerful, witness against the disobedient Jew, emphasizing the universality of God's moral standard.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 2:27 is a pivotal verse that dismantles the notion of inherited righteousness or salvation based on ethnic identity or external religious observances. It profoundly challenges the idea that possession of divine revelation or participation in sacred rituals automatically confers favor with God. Instead, Paul asserts that God's ultimate standard is obedience of the heart, a principle that transcends cultural and religious boundaries. This verse highlights God's impartiality in judgment, demonstrating that He looks beyond outward appearances to the true condition of the human heart and the reality of one's actions. It serves as a stark warning against spiritual complacency and hypocrisy, emphasizing that true faith is always evidenced by a life transformed by God's will, rather than by mere affiliation or knowledge. This theological truth lays the groundwork for Paul's subsequent argument that all humanity, Jew and Gentile alike, stands condemned under the Law and is therefore in desperate need of God's grace through faith in Christ.

* [James 2:18](/james/2-18 "James 2:18 - Faith Without Works Is Dead")
* [Matthew 7:21](/matthew/7-21 "Matthew 7:21 - Not Everyone Who Says 'Lord, Lord'")
* [Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant: Law Written on Hearts")

### REFLECTION AND APPLICATION
Romans 2:27 serves as a timeless mirror for all who claim a religious identity. It challenges us to look beyond our affiliations, traditions, or knowledge and honestly assess the authenticity of our faith through the lens of our actions and the true posture of our hearts. It's a powerful warning against spiritual complacency, reminding us that merely possessing a Bible, attending church, or identifying as a Christian does not guarantee righteousness or exempt us from God's scrutiny. The "uncircumcision by nature" who fulfills the law can be seen as a profound reminder that God values genuine obedience and a life lived in accordance with His moral will, even from those who may not have the full revelation of His truth. This should humble us and spur us to ensure that our internal transformation matches our external profession, living out the principles of love, justice, and mercy that are at the heart of God's Law. Our walk must align with our talk, for it is by our fruit that we will be known, not merely by our labels.

#### Questions for Reflection
* **In what ways might I be relying on external religious markers (church attendance, baptism, biblical knowledge) rather than genuine, heart-level obedience?**
* **How does my daily life demonstrate that the "law" (God's moral will) is written on my heart, or does it reveal a disconnect between my beliefs and my actions?**
* **Am I prone to judging others who may not share my religious background, while overlooking my own failures to live up to God's standards?**
* **What practical steps can I take to ensure my faith is more about internal transformation and less about external performance?**

### FAQ

**What does Paul mean by "uncircumcision which is by nature"?**

Answer: "Uncircumcision which is by nature" refers to Gentiles in their natural, uncircumcised state, meaning they are not part of the Mosaic covenant and do not possess the written Law of Moses. Paul is speaking hypothetically of a Gentile who, without the external Law or the sign of circumcision, nonetheless lives in a manner that aligns with the moral principles inherent in God's Law. This demonstrates that God's moral standard is universal and accessible even apart from specific revelation, as the work of the law is [written on their hearts](/romans/2-15 "Romans 2:15 - The Law Written on Hearts").

**How can "uncircumcision" (Gentiles) "judge" "circumcision" (Jews)?**

Answer: The "judging" here is not a formal judicial process but a moral indictment. The consistent, moral living of a Gentile, even without the Law, serves as a powerful contrast and condemnation of a Jew who possesses the Law and circumcision but fails to obey it. It highlights the hypocrisy of those who claim spiritual privilege but transgress God's commands. The Gentile's obedience, however imperfect, exposes the Jew's disobedience, making their transgression all the more culpable given their greater light and privilege. This underscores God's impartial judgment, which evaluates actions and the heart, not just external identity ([Romans 2:6](/romans/2-6 "God's Judgment According to Deeds")).

**Is Paul saying that Gentiles can be saved by keeping the Law?**

Answer: No, Paul is not advocating for salvation by law-keeping for either Jew or Gentile. Throughout [Romans](/romans "The Book of Romans"), Paul consistently argues that "no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin" ([Romans 3:20](/romans/3-20 "Romans 3:20 - No One Justified by the Law")). His point in [Romans 2:27](/romans/2-27 "Romans 2:27 - Uncircumcision Judging Circumcision") is to expose the hypocrisy and self-righteousness of those who rely on external religious markers while transgressing the very Law they claim to uphold. He uses the hypothetical "law-keeping" Gentile to dismantle Jewish claims of superiority and to demonstrate that God's moral standard applies to all, revealing that all humanity, Jew and Gentile, falls short and is in need of God's grace through faith in Jesus Christ ([Romans 3:23-24](/romans/3-23-24 "Romans 3:23-24 - All Have Sinned and Are Justified by Grace")).

### CHRIST-CENTERED FULFILLMENT
Romans 2:27, while seemingly focused on the Law and circumcision, ultimately points to the profound necessity of Christ. The verse highlights humanity's universal failure to truly "fulfill the law," whether Jew with the written code or Gentile with the law "by nature." This demonstrates that neither external privilege nor innate moral sense can achieve the righteousness God demands. It is precisely this universal inability to keep the Law that necessitates a new covenant and a perfect Law-fulfiller. Jesus Christ is the only one who perfectly "fulfilled the law" ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), not merely externally but from a perfectly obedient heart. His righteous life and atoning death provide the only means for both Jew and Gentile to be declared righteous before God, not by their own works, but by faith in Him ([Romans 3:21-22](/romans/3-21-22 "Romans 3:21-22 - Righteousness Through Faith")). Through Christ, the "law of the Spirit of life" sets believers free from the "law of sin and death" ([Romans 8:2](/romans/8-2 "Romans 8:2 - The Law of the Spirit of Life")), enabling true, Spirit-empowered obedience that was impossible under the old covenant. Thus, the "uncircumcision which is by nature" who fulfills the law finds its ultimate reality in those who are made new in Christ, whose hearts are circumcised by the Spirit ([Romans 2:29](/romans/2-29 "Romans 2:29 - True Circumcision of the Heart")) and upon whom the righteousness of Christ is graciously imputed ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 12:41

The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.

Matthew 12:42

The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.

Romans 8:4

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Romans 2:29

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.

Romans 7:6

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 7:8

But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] dead.

2 Corinthians 3:6

¶ Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.