Sunday, July 3, 2016 Lesson: Romans 2:17-29; Time of Action: 56 A.D.; Place of Action: Paul writes from Corinth Golden Text: 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 2:29). I. INTRODUCTION. The cross is a well-known symbol of Christianity. Many people wear it as a necklace. It s supposed to be an outward sign of an inward belief. Some individuals undoubtedly wear a cross and regard it merely as a decoration or accessory to an outfit without ever understanding the deep, inner spiritual significance of the symbol. When we see that symbol, we expect a certain type of behavior. When the behavior we witness does not equate with the symbol we see, we question the realness of the person who is wearing the cross. Paul came across some similar issues with the Jews. This week s lesson deals with the classic problem of external religion versus inward salvation.
II. LESSON BACKGROUND. Paul had never visited the church at Rome, but like the church in Corinth, it consisted primarily of Gentiles, even though the first believers were Jews. It s quite possible that there were some associated with the Roman church who were not genuine believers. However, whether or not this was the case, Paul saw the importance of fully explaining the gospel and its application to both Jews and Gentiles. Jews in general may well have cheered Paul s powerful condemnation of the ungodly in Romans 1:18-32. They looked down on the Gentiles as pagans who lacked knowledge of the one true and only God. However, the apostle made it clear that God s judgment is according to sins, and there is no distinction between Jews and Gentiles in this regard (see Romans 2:1-16). This is where our lesson begins. III. NO ONE IS SAVED BY THE LAW (Romans 2:17-24) A. Boasting in the law (Romans 2:17). Our first verse says Behold, thou art called a Jew, and restest in the law, and makest thy boast of God. In every congregation there are people who think others need to hear
the sermons more than they do. This was the type of Jewish people we find Paul addressing here. The self-righteous person sees himself as morally superior and qualified to point out failures in others. The apostle referred to the Mosaic Law given at Mount Sinai in Romans 2:12-15 and now he directly confronted those who boasted in the Law. He said Behold, thou art called a Jew. He was talking directly to those Jews who thought they were accepted by God on the basis of keeping the law. Therefore, they felt that they had no need of Christ s gospel. Then Paul listed some of the reasons why the Jews boasted. First, they boasted of their heritage; thou art called a Jew. They were born into one of the twelve tribes and were therefore called Jews (see Galatians 2:15). Note: The term Jew occurs for the first time in II Kings 16:6. At first it referred to people in the southern kingdom of Judah and then to both Hebrews who returned from the Captivity as well as to those who didn t return (see Esther 2:5). In John s gospel, the term Jews occurs over sixty times and usually refers the people of Israel who didn t believe in Jesus (see John 5:16, 18; 6:41, 52; 7:1). Second, the Jews boasted because they restest in the law. This means that they boasted of possessing God s law (see John 9:28-29). The Jews relied on the divinely given law of God believing that it would save them, even though they did not live up to the law. To rest in the law with pride, and slothfulness, and carnal security, will lead to spiritual ruin. Third, Paul said that they makest thy boast of God. In other words, they boasted of having a special relationship with God (see John 8:41). As a result of the Mosaic Covenant, the Jews became God s chosen people (see Exodus 19:1-8), thus developing a special relationship with Him.
B. Knowing the law (Romans 2:18). In this verse, Paul continued to list more reasons why the Jews boasted. He said And knowest his will, and approvest the things that are more excellent, being instructed out of the law. In addition to those reasons for boasting given in the previous verse, Paul here added And knowest his will. The Jewish people knew God s will because He had revealed it to them in their Scriptures, the Old Testament. However, in the context of our lesson, his will refers specifically to the law given to Moses on Mount Sinai. The law spoke of God s legal requirements for His people revealing His will for the Jews. Paul also said that the Jews approvest the things that are more excellent, being instructed out of the law. Since they heard the Scriptures read and explained each Sabbath (see Luke 4:16-21), Jews considered themselves as those who approved the superior things or the essential things. Therefore, they believed they had more understanding of God s ways than the Gentiles. C. Teaching the law (Romans 2:19-20). 1. (vs. 19). Paul went on to say in this verse And art confident that thou thyself art a guide of the blind, a light of them which are in darkness. Since the Jews possessed God s law, they were confident that thou thyself art a guide of the blind. The word confident
here means persuaded. The Jews were fully convinced that since they were taught out of the law, they could provide guidance to those who didn t have the law. However, Jesus said the Jews religious leaders were as blind as those they tried to lead (see Matthew 15:14; 23:16). The Jews were also confident or persuaded that they were a light of them which are in darkness. This was a role that God intended for Israel all along (see Isaiah 42:6-7; 49:6), but Israel chose to walk in darkness (see Isaiah 59:9). The Jews should ve been telling others about God and instructing them in His ways (see Psalms 66:8; 96:3; Isaiah 43:21). But their history shows that they didn t do a very good job. However, in a future day Israel will fulfill her role as God s light (see Isaiah 60:3). 2. (vs. 20). Continuing, Paul said in this verse An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. The Jew also saw himself as An instructor of the foolish. The Greek word for instructor was used of a slave who was placed in charge of a child s schooling. The foolish would be all those ungodly who say there is no God (see Psalms 14:1) when creation reveals Him (see Romans 1:19-20). The Jew also saw himself as a teacher of babes. The term babes refers to the spiritually immature (see I Corinthians 3:1-2). Jews often used this term to identify proselytes or those who converted to Judaism. In the last part of this verse, Paul said that the Jew also saw themselves as those who hast the form of knowledge and of the truth in the law. In other words, the law that the Jews possessed was full of all knowledge and truth. Note:
All of these privileges that the Jews possessed caused them to be proud and haughty and to look down on the Gentiles. The problem that Paul is addressing is that the Jewish Christians were beginning to act superior to the Gentiles who had converted to Christianity. Where God is concerned, one Christian is no better than another (see Galatians 3:28; Colossians 3:11). There may be some more spiritually mature, but that s no reason to put ourselves on a pedestal. We must use caution and never use our knowledge of the things of God to treat anyone with less respect than we should. If we call ourselves Christians and believe that we are called to be lights in the midst of a dark world (see Matthew 5:14; Philippians 2:15), then we need to be more humble (see Matthew 23:12; Luke 18:14). D. Breaking the law (Romans 2:21-22). 1. (vs. 21). Now, beginning in this verse Paul poses a series of questions to those proud Jews. The questions were designed to correct their thinking that having the knowledge of God, boasting of the law, knowing God s will, and instructing the Gentiles in the truth would result in their salvation. Of course it would not! So in this verse he asked Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Paul was asking the Jewish Christians while they were teaching others, meaning Gentile Christians, were they practicing what they taught. In the
same sense he asked those who preached that a man should not steal, were they themselves guilty of stealing? These were rhetorical questions meaning that the answers are implied in the questions. In other words, Paul was asking them if they had really obeyed the laws that they were teaching others to obey. 2. (vs. 22). Paul continued with his questioning in this verse saying Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? To those who taught that a man should not commit adultery, Paul asked if they were guilty of adultery. He then said do you that abhorrest idols commit sacrilege? The Jews hated the very word idolatry, yet the Old Testament reveals that Israel worshiped the idols of Gentile nations. The words commit sacrilege literally means to rob a temple. Apparently some Jews even robbed heathen temples of silver and gold despite God s law against it (see Deuteronomy 7:25-26). Note: Paul was not accusing every Jew of committing these specific sins. Instead he was trying to show that Jews also violated the very law that they possessed and were so proud of. Paul s point is very clear. Even though the Jews had all the aforementioned spiritual advantages, they still committed the same sins as the Gentiles. In essence they were hypocrites because they committed these sins while they were teaching others to avoid them.
E. Dishonoring the God of the law (Romans 2:23-24). 1. (vs. 23). Again the apostle asked another question designed to strike the consciences of the Jewish believers. He asked Thou that makest thy boast of the law, through breaking the law dishonourest thou God? In other words Paul was saying, Don t you realize that while you are boasting about having God s law, you dishonor God by breaking the law? The Greek word for dishonourest means to treat something or someone shamefully, with contempt, or to insult. When we disobey God s Word we insult its Author and rob Him of the glory He deserves. Every Jew had disobeyed God s law in one way or another just as we all have (see Romans 3:23). Since the Jews had broken God s law just like Gentiles had, both groups were in need of God s gracious saving gospel. 2. (vs. 24). Continuing from the previous verse, Paul here said For the name of God is blasphemed among the Gentiles through you, as it is written. The word For connects this verse with verses 21-23. As a result of the Jews being guilty of breaking God s law in front of Gentiles, Paul declared that the name of God is blasphemed among the Gentiles through you, as it is written. The reason God s name was being blasphemed which means to show contempt and hatred for God, was because the Jews were doing it by their actions. The Jews were acting like their Old Testament ancestors disobeying God s law. The Gentiles saw the Jews hypocritical behavior and determined that the God of the Jews was not worthy of
their worship. Because the Jews didn t honor God, the Gentiles followed their lead blaspheming God instead of offering Him praise and worship. Paul even noted that this blasphemy among the Gentiles is as it is written. In other words, it had been prophesied (see Isaiah 52:5). Note: Less we think Paul is talking to lost sinners; we must remember that he is writing to Christian Jews and Gentiles. Believe it or not, Christians like the lost, unfortunately sin and disobey God. The difference between us and the lost is that we are forgiven as a result of our accepting the gospel message and Jesus Christ as Lord and Savior (see John 3:14-18; Romans 1:16). There is probably nothing more that turn people away from the Lord than the hypocrisy of God s people: saying one thing and doing just the opposite. For sure, none of us are perfect, but we need to be as consistent as possible in obeying the Lord. Obedience to the Lord will be a greater testimony to our gracious God than our words. IV. NO ONE IS SAVED BY CEREMONIES (Romans 2:25-27) A. Man is lost while keeping ceremonies (Romans 2:25). In this verse Paul goes on to say For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made
uncircumcision. The Jews had a very special ritual to show their relationship to God: circumcision. For the Jew, circumcision indicated that they didn t need to be saved. To them, this ritual proved that they were already saved. Paul s statement here challenged that erroneous thinking. He stated that circumcision verily profiteth, if thou keep the law. In other words, the apostle was saying that circumcision did have some value, but only if that person was able to keep the law, and we know that no one can (see James 2:10). But if a person could keep the law, that plus circumcision was evidence of obedience and faith. But on the other hand Paul declared but if thou be a breaker of the law, thy circumcision is made uncircumcision. In other words, if a circumcised Jew broke the law, his circumcision meant nothing. It was as if that person was uncircumcised. Therefore, Paul was saying that a person could be circumcised according to God s law and still be lost. Note: The Jews trusted in ceremony, particularly the rite of circumcision. It was a physical sign of God s covenant with Abraham and his male descendents (see Genesis 17:9-14). Circumcision identified a person as a Jew and a participant in the promises of blessing for His people. Unfortunately, the Jews in the early church believed that being part of God s covenant guaranteed them eternal salvation. Today, it s tempting for people to seek satisfaction in God through religious duties. Even in our churches, many people are tempted to think that God is satisfied by our regular church attendance or participation in sacraments or rituals. But no external religious deed alone can save us or deliver us from
breaking God s commands. Circumcision of the flesh could not save the Jew, and no mere religious deed can save anyone because the plain truth is that everyone is a lawbreaker. B. Man can be saved without ceremonies (vs. 26-27). 1. (vs. 26). The Apostle continued to say in this verse Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? This rhetorical question that Paul is asking could be also rendered if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded (by God) as circumcision? In other words, that uncircumcised person who keeps the law, Jew or Gentile, is a true child of Abraham. 2. (vs. 27). In this verse Paul says 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? This verse could also read You (Jews) have the written law and circumcision, but you break the law. So those who are not circumcised in their bodies (Gentiles), but still obey the law, will show that you are guilty because even though you are circumcised you break God s law by committing sin. Note: In reality, the argument Paul is making here is hypothetical since no one is sinless. Everyone breaks God s laws. However, the
Gentiles mentioned here were no doubt Christians and even though they were uncircumcised, their faith in Christ led to a consistent obedience to God that identified them as His children. But Paul s main point here is that neither circumcision nor any other ceremonial observance can save a person: Jew or Gentile. V. NO ONE IS SAVED BY ETHNICITY (Romans 2:28-29) A. Identifying a non-jew (Romans 1:28). In this verse Paul went on to say For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh. Here, Paul addressed the issue of ethnicity or one s racial make-up, particularly who was a Jew. As already noted, the Jews had the law and the outward requirement of circumcision simply because they were born into the Hebrew nation. But Paul declared that he is not a Jew, which is one outwardly. In other words, the way a person looked outwardly didn t make him a Jew in the spiritual sense. In addition, Paul declared neither is that circumcision, which is outward in the flesh. Paul was saying that true circumcision is not outwardly in the cutting of the flesh. Being a Jew ethnically was given by God s grace, but it didn t guarantee God s approval.
B. Identifying a real Jew (Romans 2:29). In our final verse Paul said 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. Having stated that outward signs didn t make a person a real Jew in the truest sense, Paul then declared But he is a Jew, which is one inwardly. In other words, being a Jew is an inward condition, a matter of the heart and the spirit. A real Jew, one who pleases God is not someone who has been circumcised (a Jew outwardly), but someone whose heart is right with God and obeys Him (a Jew inwardly). The apostle also declared that circumcision is that of the heart, in the spirit, and not in the letter. Paul made it abundantly clear that the circumcision that pleases God is one that takes place in the heart or mind and in the spirit, man s inner being. When a heart is circumcised, which is a work of the Holy Spirit, it means that a person s will and desires have been surrendered to the Lord (see Deuteronomy 10:16; Jeremiah 4:4). The life of one who lives by the Spirit of God and not according to the desires of the flesh demonstrates that his or her heart has been circumcised by the Holy Spirit (see Colossians 2:11). The phrase and not in the letter means that the circumcision that pleases God is not the one required of every male Jew by the law. On the other hand Paul concluded that the praise or recognition that the real Jew or the person who please God receives is not of men, but of God. God judges the heart, not outward appearances, religious practices or ethnicity (see I Samuel 16:7; Isaiah 55:8-9). Those things may bring recognition from men (see Galatians 6:12-13), but a heart that is obedient to God
because it has responded to Him in faith, will receive the praise and approval of God. The Scriptures tell us that the true children of Abraham are those who follow Abraham s faith (see Romans 4:9-13; Galatians 3:7). Note: To be a Jew meant you were in God s family, an heir to all His promises. Yet Paul made it clear that membership in God s family is based on internal, not external qualities. All whose hearts are right with God are real Jews: that is part of God s family (see Galatians 3:7; Philippians 3:3). Attending church or being baptized, confirmed, or accepted for membership is not enough, just as submitting to circumcision was not enough for the Jews. God desires our heartfelt devotion and obedience. What is most important for us to understand is that God only recognizes three groups of people: unsaved Jews, unsaved Gentiles, and the church of God which is made up of both saved Jews and Gentiles who are Christians (see I Corinthians 10:32)! VI. Conclusion. The Jews of Paul s day were depending on three aspects of their life for their salvation. They were Jews by birth, so they were God s people (see Exodus 19:4-8; Deuteronomy 7:6; 14:2; 26:18-19). They received God s law and were teachers of the law to others. Through the ritual of circumcision, they were related to Abraham. Birth, law, and circumcision were all external aspects of salvation. However, salvation is a matter of the heart. Therefore, Paul
demonstrated that the very things that religious people depended on for salvation were issues apart from the condition of a circumcised heart (see Deuteronomy 10:16; Jeremiah 4:4). In his letter to the church in Ephesus, the Apostle Paul made salvation very clear. He declared For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (see Ephesians 2:8-9). ***The Bible Expositor and Illuminator, Union Gospel Press***