John Calvin Commentary Romans 2:25

"For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision." — Romans 2:25 (ASV)

For circumcision indeed profits, etc. He addresses in advance what the Jews might have objected against him in defense of their own position. For since circumcision was a symbol of the Lord’s covenant, by which He had chosen Abraham and his descendants as His special people, they seemed not to have boasted in vain. But as they neglected what the sign signified and regarded only the outward form, he gives this answer: that they had no reason to claim anything on account of the mere sign.

The true character of circumcision was a spiritual promise, which required faith; the Jews neglected both the promise and faith. Therefore, their confidence was foolish. This is why he omits to state here the main purpose of circumcision and proceeds to expose their serious error, as he does in his Epistle to the Galatians.

And this should be carefully noted; for if he were explaining the whole character and design of circumcision, it would have been inconsistent for him not to have mentioned grace and free promise. But in both instances, he spoke according to what the subject at hand required, and therefore he only discussed that part which was disputed.

They thought that circumcision was sufficient in itself for obtaining righteousness. Hence, addressing such an opinion, he gives this reply: that if this benefit is expected from circumcision, it is on this condition, that he who is circumcised must serve God completely and perfectly.

Circumcision then requires perfection. The same can also be said of our baptism: when anyone confidently relies on the water of baptism alone and thinks that he is justified, as if he had obtained holiness by that ordinance itself, the purpose of baptism must be raised as an objection—namely, that the Lord thereby calls us to holiness of life.

The grace and promise, which baptism testifies (testificatur) and seals, (obsignat,) do not need to be mentioned in this case. For we are dealing with those who, being satisfied with the empty shadow of baptism, neither care for nor consider what is material (solidum — substantial) in it.

And you may observe this very thing in Paul: that when he speaks to the faithful about signs, apart from controversy, he connects them with the efficacy and fulfillment of the promises which belong to them. But when he contends with the absurd and inept interpreters of signs, he omits all mention of the proper and true character of signs and directs his entire argument against their perverted interpretation.

Now many, seeing that Paul highlights circumcision rather than any other part of the law, suppose that he removes justification only from ceremonies. But the reality is quite different.

For it always happens that those who dare to set up their own merits against the righteousness of God boast more in outward observances than in genuine goodness. Indeed, no one who is seriously touched and moved by the fear of God will ever dare to lift his eyes to heaven, since the more he strives for true righteousness, the more clearly he sees how far he is from it.

But as for the Pharisees, who were satisfied with imitating holiness with an outward appearance, it is not surprising that they so easily deceived themselves.

Hence Paul, after having left the Jews nothing but this poor subterfuge of being justified by circumcision, now also takes from them even this empty pretense.