God's Impartial and Righteous Judgment
In the previous chapter, Paul explained that non-believers are without excuse to reject God, as He has made Himself plain for all to see. He further described how God would essentially abandon them and allow them to think and do whatever they want, even though those actions would essentially be against Him. In this chapter, Paul will use similar words to remind believers that God is impartial and that we need to be cautious how we interact with others.
2:1 Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. 2 We know that the judgment of God rightly falls on those who practice such things.
Paul begins with one of his famous, ‘therefores’, okay maybe he’s not really famous for those, but he does use the Greek word ‘dio’ a lot (27 times out of the 51 times the word appears in the New Testament, he also uses the Greek word ‘oún’ a number of times, which is often translated as ’therefore’). The first time he used the word in this epistle was to explain why God would abandon someone and now he uses it to illustrate that God cannot be fooled by us persisting in sin, while at the same time condemning the same sin (see Romans 1:24). The ‘you’ that Paul is referring to here in verse one, is us, he is saying that we Christians are also without excuse (Greek word ‘anapologētos’, having no defense). It is true, that whenever God judges, it is always a righteous judgment (see Revelation 20:11-15). But Paul is referring to us judging, not God. Before we go too much further, we need to look at the Greek word translated here as ‘judgment’, it is ‘krinō’ and it means to separate, distinguish or discriminate between good and evil and then select what they believe to be true or good to express a judgment or an opinion. The use of the word here does not imply any form of eternal condemnation or damnation.
Paul is saying that believers should never pass judgment on another person if they are practicing the very same thing they are accusing the other person. This story reminds me of King David listening to the prophet Nathan in 2 Samuel 12:1-15, he got mad only to find out he was the guilty one. Paul makes it clear that we are not to judge anyone hypocritically. Paul then connects those evil issues listed previously in chapter one (verses 18-32, namely idol worshiping, homosexuality, not acknowledging God or any of the wicked practices he described in verses 29-31) to the verse here in chapter two, by saying that the judgment of God rightly falls on those who practice such things. The point he is making, is that the same judgment also applies to believers as well.
2:3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4 Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?
A Christian might rationalize their own sin by thinking that God will always forgive them, while that is true, there is a lot of other things for us to consider in that scenario. Using what might be best described as a detective’s approach, Paul asks (using his often-employed diatribe method), “do you suppose,” that you, the one that has been doing the judging of others and is doing the same things yourselves, think that you will escape judgment? Do you presume that God, with His abundance of kindness, forbearance and patience will just keep on forgiving you, all the while it is you that does not understanding the reason why He waits?
God’s kindness should not be viewed as acceptance or tolerance. The reason He waits is to allow time for someone to repent of their sin and come back to Jesus (see Romans 11:22). The word ‘repentance’ in the Greek is ‘metanoia’, meaning to “change your mind,” or to proceed from doing evil to doing good. If we continue to sin, we are hurting our relationship with God.
Up until recently the most quoted verse from the Bible was from John 3:16, the gospel message in a nutshell. That has changed, the most quoted verse today appears to be, “Judge not, that you be not judged.” (Matthew 7:1) Why the change? The answer is simple, people (both believers and non-believers) do not like being told they are doing something wrong, so they instantly respond by volleying back this verse. Sadly, this ploy often works, as most Christians don’t understand what Jesus is talking about and therefore immediately shut down. Jesus is not saying we should never judge, He is simply saying we should not judge hypocritically, essentially the same message Paul is teaching us here in Romans. If we were not to judge, the wording would be more precise, plus in just a few more verses Jesus calls our attention to the fact that as Christians, we should look for the fruit of the Spirit in other Christians, those external evidences of God living inside each and every Christian. “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.” (Matthew 7:15-20) The false prophets that Jesus is referring to here are those that claim to be Christians but are actually not.
Paul is identifying a fundamental truth about God; He is patient and desperately wants all to come to Him and seek repentance. This is the same message Peter expressed in 2 Peter 3:9, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.”
If and when we point out sin in another person, we are not judging or rendering an opinion to condemn them, quite the opposite, our desire is for them to see what they are doing is wrong and for them to come to Jesus with a repenting heart. Remember what Paul wrote in his second letter to his protégé Timothy, “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” (2 Timothy 4:2) We are to use the Word of God to reprove, rebuke and exhort, never easy, but often is required.
2:5 But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.
Paul is talking to Christians here, we cannot stand in judgment of others while we need to be in obedience to God ourselves, besides what kind of witness would that be? Paul recognizes that one of the problems with evangelizing has to do with the questionable behavior and thinking of Christians. Paul will address the issue of Christians continuing in sin, later in chapter six. Here he notes that if our hearts are hard (the word can also refer to someone being stubborn or obstinate) and unwilling to repent (Greek word ‘ametanoētos’, no change of mind), we are storing up (accumulating as we continue to sin) wrath for ourselves on the day of God’s righteous judgment (see also Jeremiah 30:7; Joel 2:11, 31; Revelation 6:12-17), when His judgment is revealed (Greek word ‘apokalypsis’).
What wrath is in store for a Christian? The answer is none, the real question should be, are we actually Christians? Never forget the most chilling words in the entire Bible, found in the Sermon on the Mount, when Jesus said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” (Matthew 7:21-23) Jesus is patient and willing to wait, but that delay will not last forever, seek Him today, for He will soon come (read 2 Peter 3:1-18).
2:6 He will render to each one according to his works:
The Apostle Paul is often misunderstood and as a result, theologians and others have created a wide variety of controversial viewpoints based on his writings. Many believe that Paul is outlining in chapter two, the “principles of judgment,” for example: Verse 1) people will be judged based on how they judged others; Verses 2-3) judgment will also be based on a person’s bad deeds; Verses 4-5) judgment will be based on how much wrath that one has stored up for themselves; Verses 6-11) judgment will take into consideration good works; Verses 12-15) one will be judged based on the rules, if a Jew, then they will be judged by the Torah, if a Gentile, they will be judged by what they thought was right and wrong or their conscience; Verse 16) one will also be judged based on what they did in secret, in other words, their hidden sins. Some point out that Paul is perhaps just talking to the Jews, one commentator suggested that Paul was trying to startle the Jew out of lethargic self-deception. Regardless of how these verses are interpreted, we need to understand that by calling it a “principle of judgment” or believe Paul was talking to a specific audience, that does not remove or negate these instructions to all Christians. Perhaps the best way to understand what Paul is writing about here in chapter two, is to do a quick review of chapter one where we discovered: Verses 1-15) the foundation, introduction and statement of the importance of the gospel message; Verses 16-17) the central theme, the righteous shall live by faith; and Verses 18-32) God will bring wrath on those that are not righteous. The key is to understand that Paul is not talking about our righteousness (remember Isaiah 64:16, our righteousness is like a filthy rag), but the righteousness that is obtained from God. Therefore (verses 2:1-5), we should never judge others hypocritically. Paul then explains, “He will render to each one according to his works.” The NLT states verse six this way, “He will judge everyone according to what they have done.”
We know that judgment of works or deeds is clearly taught throughout the Bible. In the Old Testament, it is regularly repeated (see Job 34:11; Psalm 62:11-12; Proverbs 24:12; Jeremiah 17:9-10; 32:18-19). But perhaps to the surprise of some, it is also a reoccurring theme in the New Testament (see Matthew 16:24-28; John 5:28-29; Romans 14:12; 1 Corinthians 3:8; 2 Corinthians 5:9-10; Galatians 6:6-10; Revelation 2:23; 20:11-15). So, what does this mean to a Christian? Are Christians judged? Yes! That is the point that Paul is attempting to convey here in chapter two. God is not partial to anyone, He doesn’t choose favorites, and that includes both Jews and Christians. Let’s explore a couple of key verses in the New Testament beginning with 1 Corinthians 3:10-15, “10 According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 11 For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” Looking at verse 13, we might want to ask what will the ‘Day’ disclose? That would be all of the efforts and work believers have done for Jesus and the advancement of the gospel message. In verse 14, we read that if that work was good and survived, that believer will receive a reward. Then in verse 15, we see that if the effort was not good, nor survived, that believer would still be saved, but would not receive a reward.
Next, let’s look at Ephesians 2:8-10, hopefully every Christian is familiar and know these verses by heart. “8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” Note in verse ten that all believers were created to do good works, which were determined before the beginning of time. In his epistle to the church in Colossae, Paul clarifies this point, “so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God.” (Colossians 1:10) What does this mean? Essentially, we all have ‘things’ to do for Jesus. Do you know what that is for you? Based on the above verses it is clear that we will be asked about them, after we die (see chart below).
2:7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;
Most Bible versions include a colon at the end of verse six, as Paul now includes two paths one could follow. The first path is for those who patiently do good works (the Greek words that are translated as ‘well-doing’ are ‘ergon’, often translated as work, and ‘agathos’, which is often translated ‘good’ or ‘useful’) and seek honor, glory and immortality. To those doing good, God will give eternal life. On first glance, we can see why this verse is controversial, as it appears to contradict Ephesians 2:8-10 (see above), but it actually does not. In summary, we will be rewarded for living a Christian life. Just like everyone else, rewarded for good and judged for evil. A believer should persevere in doing good. We could easily consider the highest ‘good’ one could pursue as being glory, honor and immortality. A Christian seeks to give God the glory, we are instructed to, “do all to the glory of God,” (1 Corinthians 10:31). Plus, we are to receive glory (see Romans 8:21, 30; 2 Thessalonians 2:14; 2 Corinthians 4:17; Colossians 3:4; Philippians 3:20-21) and we look forward to receiving honor from God (see Matthew 25:21). In addition, a true believer looks forward to when their ‘perishable’ body is exchanged for the imperishable (see 1 Corinthians 15:53), when we obtain eternal life (see 1 John 5:20). Again, another reminder, justification by faith alone, does not negate good works in the life of a believer (see James 2:14-26).
2:8 but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,
The other path Paul identifies leads to destruction. Those that are self-seeking do not obey the truth, but instead obey that which is unrighteous, all leading to God’s wrath and fury. In response, there will be tribulation (Greek word ‘thilipsis’, essentially meaning ‘pressure’, but has become a metaphor for affliction and oppression, found 45 times in the New Testament, 25 times used by Paul) and distress (Greek word ‘stenochōria’, meaning ‘narrow place’, used as a metaphor for calamity and extreme affliction) for every human being who does evil. To the Jew first, as they knew God directly and His Law through His Word, thus requiring greater accountability. The prophet Joel summarized this by writing, “Hear this word that the LORD has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt: “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.” (Joel 3:1-2)
2:10 but glory and honor and peace for everyone who does good, the Jew first and also the Greek. 11 For God shows no partiality.
Paul then reiterates that glory and honor is offered to those that do good, but now adds that they will also receive peace. Again, to the Jew first and then to the Greek. To make sure we understand that this is not some form of favoritism, Paul once again reminds us that God shows no partiality to anyone (see also Acts 10:34; James 2:1, 9; Jude 16). The righteous deeds that God desires for us to do and for which we are judged, are impossible without God. We need the Holy Spirit; we need to seek Him and we need to make an effort to be used by Him. That’s right, we need to make an effort (He saved us, we belong to Him, now we follow His lead), as Jesus said in the Great Commission, we are to “Go!” That means we need to be moving, not sitting!
Our world could easily be classified by those that seek God or by those that are self-seeking (verse eight). People today are so wrapped up in pursuing that which provides pleasure for themselves or some other form of personal gain, they no longer acknowledge others. It is all too common for someone who has a different idea of what is right and wrong, to be shunned by the “ever-ready, I’m offended by that” remark or worse, through some form of “group think” peer-pressure driven persecution, alienation or bullying, a person is forced to align their thoughts with everyone else. In that regard, God’s Word can appear to be polarizing, however, it is the opposite. The world is so focused on themselves, that they can only see Jesus as someone who restricts, not the path to freedom, because they do not wish to “follow the rules,” and be held accountable to God. Sadly, they do not understand what Jesus meant when He said, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:31-32) That is why we must always remember the lost in our prayers and be willing and able to give our testimony to anyone who asks about the hope that we have in Christ (see 1 Peter 3:15).
The presence of sin separated human beings from God. Prior to sin there was no separation or death. After sin corrupted the human lineage, atonement obtained from the blood of innocent animals and the obedience to God were necessary to provide a temporary “bridge to God.” However, eternal salvation was made possible, not from obedience to the Law, but by the sinless life, suffering, death and resurrection of Jesus. Accepting Jesus is the only path to salvation, our continued obedience to Him, not the Law, does not add or subtract from that salvation, but does allow us to draw near to Him and enjoy His fellowship. The following chart summarizes four basic phases of man’s history of sin and how God responded to that sin and then ultimately provided the only solution to the problem of sin.
Biblical scholars have identified three basic types of sin: 1) inherited sin; 2) imputed sin and 3) personal sin. Inherited sin is just as it sounds, the inclination to sin that was inherited from Adam and as a result the entire human race has retained a sinful nature. We are all born as sinners and since we are sinners, we continue to sin. Inherited sin is responsible for bringing death into the world, including those before the Law. After the Law was given to Moses people in addition to being guilty of inherited sin, they were culpable of imputed sin. The word ‘imputed’ is both a legal and a financial term, referring to moving something from one person or account and giving it to another. In this case sins that were committed in violation of the Law, even by others prior to them being alive, were imputed to them. The third type of sin is called personal sin; these are those sins that get committed every day because we are sinners.
I am purposely avoiding using some popular terms that are often used to classify types of sin, such as original sin, ancestral sin and actual sin, as their definitions are not consistent among theologians and are often open to debate. While the three listed above are also not always understood, or agreed upon, we are technically guilty of all three, inherited sin, imputed sin and personal sin.
Paul reminds us in verse eleven that God is impartial, an often-reoccurring lesson in the Bible. God is not partial and shows no favoritism to anyone (including Jew, Gentile, Greek or Christian), and we, as children of God are not to practice partiality either (see Leviticus 19:15; Deuteronomy 1:17; 16:19; Proverbs 24:23; James 2:1-13). Why is God impartial to everyone? Well, for starters, there is no cause for favoritism since all of us have sinned and continue to sin!
The Greek word ‘nomos’ is generally translated as ‘law’, and its counterpart, ‘anomōs’ (meaning “no law”) will be used a number of times in the next few verses. Nomos is most often used to refer to the Mosaic statutes of the Old Testament law that was given to Moses on Mount Sinai. That law was given to mankind to show that all people are indeed sinners. We need to remember that the Law has never been rescinded and will never be revoked. However, due to God’s love for us, Jesus fulfilled the Law and offers us salvation through Him. The word nomos is also used in the New Testament as a metaphor for God’s Word in general. Some translations will use a capital ‘L’ when the text is clearly referring to the Mosaic statutes and a lower case for when the text is simply referring to God’s Word, however, that practice is not consistent. There are other applications for the word nomos as well, such as when Paul refers to “Christ’s Law” (see 1 Corinthians 9:21; Galatians 6:2, referring directly to the words of Jesus).
2:12 For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.
Paul points out that even though someone may not be aware of the Mosaic Law, they will also perish (Greek word ‘apollymi’, which ultimately means to destroy, but also implies that the purpose of the object has been rendered void, for example, food in a refrigerator can spoil rendering its purpose of it being eaten made impossible and this also applies to people, whose purpose is to bring glory to God, if we do not, we too will be rendered void, thus destroyed). Paul is reminding his readers that sin has consequences, even though the Law had not yet been codified (written down) and given to Moses, people have been dying since Adam and Eve sinned in the Garden of Eden many years earlier. But for those that had knowledge of the Law, they will be judged by the Law.
2:13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.
In another often-misunderstood verse, Paul tells us that for those that ‘do’ the Law, they will be considered righteous and then justified, not the ones that just sit and only listen to the Law. James, in the epistle that bears his name, clarifies, “But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” (James 1:22-25) Christianity is not a spectator sport where Christians sit and listen to God’s Word. Here Paul reminds us that we have each been given an edict, by Jesus (see Matthew 28:18-20), to ‘go’ and ‘do’. Again, on first reading it appears that Paul, is once again promoting works over faith, that is certainly not the case. As Christians, we have been convinced that we are indeed sinners after hearing or seeing the requirements of the Law, but we also know that we cannot solve the problem on our own, we need help. Actually, we are helpless even with help, we need the problem literally fixed for us as we are completely incapable of anything truly righteous in God’s eyes (remember Isaiah 64:6). That is why Jesus did it everything for us.
Still confused? Let me see if I can summarize. Christians know they have violated God’s Law and they also know they can’t do anything about it, so they do the only thing they can do and that is hear and obey God’s Word and have faith that Jesus will do as He promised, to be our Savior. We can sit and listen to sermons, Bible stories, Bible classes and even read the Bible and still not be saved, we must act and accept the free gift that Jesus offers. Paul clarifies later in the epistle, “Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” (Romans 3:27-31)
2:14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.
Turning to the Gentiles, those that do not know the law, Paul says that by nature (same word used in Romans 1:26) do what the law requires since they are a law to themselves (remember they are without excuse knowing God through His creation, see Romans 1:18-31). Paul explains that the work of the law is written on their hearts while their conscience bears witness. The Greek word for conscience (‘syneidesis’) literally means co-knowledge, a reference to the struggle in our minds that discerns right from wrong. Paul adds that these conflicting thoughts will either accuse or excuse. Paul is saying that even though a Gentile may have never heard the law or was aware of it, they are without excuse, as God has written His Law of right and wrong on their hearts. If a person’s mind is healthy and working properly (not under the influence or suffering a mental illness), God designed us to instinctually know right from wrong.
On the day that Jesus will judge, He will also judge those things that are currently unknown to others (see Ecclesiastes 12:13-14). Regardless of what other people may know, Jesus knows every thought and that includes why we are doing it (can’t fake why we do something, God knows our motivations too). All secrets will be revealed, including those conflicting thoughts our consciences struggle with.
In the Old Testament, the Law was interpreted only though actions. If someone did something wrong, they were in violation of the Law, however, in the New Testament Jesus offers us an entirely different way of viewing the Law. As illustrated in His “Sermon on the Mount,” Jesus explains that if anyone even thought about doing a sin, they have committed a violation. “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” (Matthew 5:27-30) This is just one example of our secret thoughts that will be judged. It is not just a matter of actions; it is what is on our hearts.
Paul calls this message, “my gospel,” this should not disturb us as he is not trying to take any credit away from Jesus or His Father, he is simply referring to the good news he is presenting here (see also Romans 16:25; 1 Timothy 1:11; 2 Timothy 2:8).
2:17 But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law;
In this epistle to the church in Rome, Paul will occasionally address a specific group of people, namely the Jews. However, this does not mean that Christians can simply ignore what Paul is saying. These fundamental truths apply equally to all Christians, regardless of background or ethnicity (this will be especially true in chapters 9, 10 and 11). Previously, Paul has mentioned the Jews (see Romans 1:16; 2:9, 10), alluding to the fact that they had greater responsibilities regarding God and the keeping of His Word. For some there is a question, or perhaps one could call it a debate, as to who Paul is talking about. The Bible uses many names and titles for these people: Hebrews, Israelites, Chosen Ones and of course, the Jews. The debate is typically in regard to whether or not these represent a single people group, bloodline or religion. The reference here in Romans would apply to a people group that were raised following the religion known as Judaism, however, we will not explore all the potential variations, sects and theories as those discussions are not pertinent, nor relevant to this chapter. So, where did the name ‘Jew’ come from? Here is what most believe happened. The Bible teaches that the nation of Israel split into two kingdoms, the Northern Kingdom (called Israel) and Southern Kingdom (called Judah) after King Solomon died. When the Southern Kingdom was conquered by Babylon and later held in captivity, the name ‘Jew’, a shortened reference to name of the tribe of Judah, emerged as their designation. Because of their rich history with God, many Jews treated their heritage as a “badge of honor” with great pride, thereby giving them false hope and security. Paul will now address several of these issues.
Note how Paul begins this section, “if you call yourself a Jew,” with these words he avoided all of the potential arguments and political posturing associated with that claim. He further clarifies who he is talking to by referring to those who rely (Greek word ‘epanapauomai’, implies “to rest upon”) on the law and boast in God, those who know the will of God and can discern what is excellent, because they have been instructed in the law. So far it sounds like Paul is commending them, but he is simply acknowledging their behavior as they were prideful and strongly believed they were secure, and of course saved. Jesus echoed the same concerns regarding the Jews on a number of occasions (for example Matthew 6:5-6, referring to Jews standing on street corners or standing up in a synagogue when praying). Many of the Jews considered themselves wise in the ways of God and while touting the ways of the law to others, they often regularly disobeyed God’s Word themselves.
2:19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”
Paul narrows down his audience even further by asking if they consider themselves being guides to the blind. He is not referring to a physical blindness, but of a lack of spiritual understanding (see also Matthew 15:10-20; 23:23-28). So, if they believe they are: 1) a guide for those who are living in the dark concerning God; 2) an instructor of those who cannot reason, like an immature child; and 3) have the appearance of knowing the law and truth, Paul wants to ask them a few questions: 1) When you teach others, do you not also teach yourself? 2) While you preach against stealing, do you steal? 3) When you say, “you must not commit adultery,” do you commit adultery? And 4) You who hate idols and idol worship, do you rob temples (commit sacrilege)? Paul was asking these questions to help them realize that they are truly hypocrites. He firmly points to them and says, “you who boast in the law dishonor God by breaking the law.” Paul then quotes Isaiah 52:2 (from the Septuagint, the Hebrew wording varies slightly) saying that “the name of God is blasphemed among the Gentiles,” because they have misrepresented who God is to the world around them.
2:25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.
The Jews placed much of their eternal security on the many rituals and customs of the outlined in the Old Testament and some of their own, none probably more than the rite of circumcision. Paul proceeds to tackle that issue head on, he tells them that circumcision is of value only if you obey the law. If you are circumcised and do not follow the law, then the circumcision has no value, just as if it never was done. Paul now reverses the equation, if a man who is not circumcised but keeps the law, then he would be regarded as circumcised. The word that Paul uses here (translated here as ‘regarded’) can be translated ‘counted’ or “to take into account” (see James 2:23). In other words, without obedience, circumcision is worthless. To avoid any potential confusion, Paul spells it out again, if someone who is not physically (Greek word ‘physis’, referring by nature) circumcised, but is obedient to the law, they will judge those who have the written law and circumcision, but break the law (see also Galatians 5:2-6; Romans 3:30). The Jew often applied significance to the fact that they were the ones that God gave the written law. Paul is rightfully explaining that circumcision was only a ‘mark’ (or ‘sign’) of the covenant between Abraham and God, without obedience, the mark meant nothing.
2:28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.
Paul wants everyone to understand that our relationship with God should not be superficial and only external whitewashing. He says that a Jew is not merely one outwardly and physical (Greek word ‘sarx’, referring to the flesh, the body). But a Jew is one inwardly and circumcision is a matter of the heart (see Deuteronomy 10:16; 30:6; Jeremiah 4:4; Acts 7:57; Philippians 3:3; Colossians 2:11), not by some written word by man, but by the Holy Spirit. We are never to seek the praise of others, but only the praise of God (see 2 Corinthians 10:28; Galatians 1:10; 1 Thessalonians 2:4; 2 Timothy 3:5).
Paul lovingly, but directly, told the Jews in the church at Rome that they should not have confidence based on false hope and security, something they undoubtedly were brought up to believe. As Christians, we should not be quick to judge the Jews. Unlike early Judaism, Christianity is not a religion of protocol, ritual or procedure. We are not saved because we go to church on Sunday or any other day, God was never served by empty-hearted ritual and never will be. One could easily relate circumcision of the Old Testament with baptism of the New Testament, both are God-ordained procedures to be offered as signs of acceptance and acknowledgment of what God was doing for the recipient. Many so-called Christians still believe that baptism will save them without a relationship with Jesus. God knows our hearts; He knows if we love Him and recognizes our true desire to serve Him. That means regardless of what we do or how many rituals, procedures or practices we think God wants us to do, our salvation is only available to us through what God does for us, not the other way around.
The Jews boasted about God’s Law and ended up dishonoring God and His Word. Knowing that sin separates us from God and then willingly continue sinning, Christians can also blaspheme the name of God. We are to be ambassadors for Jesus (see 2 Corinthians 5:20) and just like any other ambassador, our behavior reflects on who we represent. We may be free from the slavery of sin, but we should still value our witness as God’s representatives. We must not misrepresent Jesus like the Jews were accused of doing (see Psalms 50:16-23). We are to seek Jesus, as James so eloquently said, “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.” (James 4:7-8) Christianity is about a relationship between you and Jesus, you don’t want to get locked into meaningless protocol or useless procedure, focus only on Him, get to know Him. After all, you do not want to ever hear those chilling words Jesus will tell all of those self-considered Christians, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” (Matthew 7:21-23) Do you have false hope or possess the real deal, the true Jesus?