Advantage of Circumcision in Romans 3:9
In Romans 3:1, Paul asks, "Then what advantage has the Jew? Or what is the benefit of circumcision?" (NASB) [1]. This question arises after Paul has established that both Jews and Gentiles are under the power of sin, implying that outward religious markers like circumcision do not inherently grant salvation or special favor with God [6].
Paul's query addresses an anticipated objection from his audience [4]. He had previously stated that "circumcision verily profited" (Romans 2:25), leading to the natural question of what specific advantages Jews held if both groups were ultimately accountable to God [5]. The institution of circumcision, described in Genesis 17:9-10, was a covenant sign given by God to Abraham and his descendants [2]. It was a physical mark distinguishing the Jewish people and was enforced by the Mosaic Law [2].
The primary advantage Paul identifies for the Jew is that "unto them were committed the oracles of God" (Romans 3:2) [3]. This refers to the divine revelation given to Israel, including the Law of Moses, the prophetic writings, and the ceremonial institutions—essentially, all the books of the Old Testament [3]. This access to God's word was a significant privilege, setting them apart from other nations [9].
However, Paul's emphatic answer in Romans 3:9, "No, not at all," does not contradict the idea that Jews had an advantage [6]. Instead, it clarifies that this advantage did not exempt them from sin or God's judgment [6]. Despite possessing God's word, the Jews, like the Gentiles, had disobeyed it and incurred divine punishment [6]. The problem was not the fact of sin alone, but humanity's enslavement to sin [6].
The theological understanding of circumcision evolved. While it was a physical sign of the covenant [2], later biblical texts and theological traditions emphasized its spiritual counterpart. Paul himself speaks of a "circumcision made without hands" (Colossians 2:11), referring to an inward spiritual reality rather than merely the outward physical rite [10]. The Old Testament also alludes to an "inward grace" associated with circumcision (Romans 2:29) [2]. The scholastic tradition, as seen in Aquinas, debated whether circumcision bestowed sanctifying grace, concluding that while it remitted original sin, grace was necessary for this remission [7]. Abraham's faith was counted as righteousness before he was circumcised, highlighting that justification precedes the outward sign [8].
Sources
- Romans “Romans 3:1 (NASB) — Then what advantage has the Jew? Or what is the benefit of circumcision?”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Circumcision — Instituted by God -- Ge 17:9,10. Described -- Ge 17:11; Ex 4:25. Enforced by the law -- Le 12:3; Joh 7:22. Called the Covenant of circumcision. -- Ac 7:8. Circumcision in the flesh. -- Eph 2:11. Concision. -- Php 3:2. A painful and bloody rite -- Ex 4:26; Jos 5:8. Promises to Abraham previous to -- Ro 4:9,13. A seal of the covenant -- Ge 17:11; Ro 4:11. Introductory Jewish ordinances -- Ga 5:3. Outward sign of -- Ro 2:28. Inward grace -- Ro 2:29. Necessary to enjoying the privileges of the Jewish State -- Ex 12:48; Eze 44:7. Was performed On males home”
- Romans (Baptist/Reformed) “John Gill on Romans 3:2: Much every way,.... The circumcised Jew has greatly the advantage of the uncircumcised Gentile, , "in all respects", , "on every side", as the Rabbins speak; phrases to which this in the text answers: chiefly; more especially, particularly, and in the first place; because that unto them were committed the oracles of God; by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is conta”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 3:1: I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil. Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge o”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 3:1: Jew. What advantage then hath the Jew? Or what profit is there of circumcision? - As if he had said: You lately allowed, (Rom 2:25), that circumcision verily profited; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favor than the Gentiles; if the virtuous among them are as acceptable as any of us; nay, and condemn our nation too, as no longer deserving the Divine regards; pray tell me, wherein lies the superior honor of the Jew; and what benefit can arise to him from his circumcision, and being vested in the privileges of Go”
- Romans (Protestant academic) “Tyndale House on Romans 3:9: 3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Circumcision, Art. 4: Article: Whether circumcision bestowed sanctifying grace? I answer that, All are agreed in saying that original sin was remitted in circumcision. But some said that no grace was conferred, and that the only effect was to remit sin. The Master holds this opinion (Sent. iv, D, 1), and in a gloss on Rm. 4:11. But this is impossible, since guilt is not remitted except by grace, according to Rm. 3:2: "Being justified freely by His grace," etc. Wherefore others said that grace was bestowed by circumcision, as to that effec”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 4:9: St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both. I. It was before he was circumcised, Rom 4:10. His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notic”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: well doing of their own, but came of the grace of God: and this the Prophet also says, upbraiding them; “He hath not done so to any nation, neither hath he showed His judgments unto them;” ( Ps. cxlvii. 20 .) and Moses again; “Ask now whether there hath been any such thing as this?” he says, “did ever people hear the voice of God speaking out of the midst of the fire, and live?”) ( Deut. iv. 32, 33 ), this then he does here also. For as, when speaking of circumcision, he did not say, Circumcision is valueless without a good life, but, Circumcision is”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:11: Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are--rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mar 14:58; Heb 9:11; compare Dan 2:45). in putting”