The Religious Man Favoured With the Word of God
Is Under the Sentence of Divine Judgment
Chapters 2:17–3:8
Paul goes on and says, “But if thou art named a Jew ... .” By turning to speak to the Jews, it is clear that he has shifted to the third class of men in the human race. It is now the enlightened Jews’ turn to be summoned to God’s court. Thus far in Paul's indictment, the Jews would have nodded in agreement with all that he has said about the Gentiles deserving to be under the sentence of God's judgment. But now in this passage Paul proceeds to show that the Jews were not to think that they were in some way exempt. They are also guilty and under the sentence of divine judgment because besides having the witness of the creation and the witness of their conscience, they also have the witness of "the Law" of God—the Old Testament Scriptures.
On account of having been given special privileges from God, the Jews have a false sense of security in regard to judgment. This false security is based on a misunderstanding of three things:
Thus, the Jews were trusting in their heritage, in their knowledge, and in an ordinance. They thought that these things guaranteed that they would not be condemned when they passed out of this world. In this next series of verses, Paul takes up these three things, one at a time, and shows that neither the “Law,” nor “circumcision,” nor being a “Jew” can shelter a person from the penalty of his sins. In fact, he shows that those outward tokens of God’s favour actually make the Jews more responsible than the Gentiles who have been less privileged.
The Law Cannot Shelter a Jew From Judgment
Chap. 2:17-24—The Jews “rested” on the fact that God had given them the Law—the Old Testament Scriptures. They saw it as a sign that God approved of them. Thus, they believed that they of all people would be exempt from God’s judgment. This, however, is not true; the very Scriptures upon which they rested teach that God will judge His people (Psa. 50:44He shall call to the heavens from above, and to the earth, that he may judge his people. (Psalm 50:4); Psa. 135:1414For the Lord will judge his people, and he will repent himself concerning his servants. (Psalm 135:14); Amos 3:22You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. (Amos 3:2)). Paul proceeds to show that the light the Law sheds on men does not shelter them from judgment, but rather, it exposes all who come short of its standards.
Vs. 18—The Jews' responsibility was magnified by the fact that they were familiar with the demands stated in the written Word of God. They knew God’s “will” and were thus able to “discerningly approve of things more excellent.” They could accurately weigh matters of fine differences regarding moral conduct because they were “instructed out of the Law.” (“Knowest His will” could not be referring to the Mystery of His will in Ephesians 1:9-109Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:9‑10), because it was not disclosed in the Old Testament (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); Eph. 3:5, 95Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:5)
9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9)). It is rather the knowledge of His will in moral and practical matters of life.)
Vss. 19-20—In having and knowing the Law, it was God’s mind that the Jews would be His instrument to instruct the Gentiles in things pertaining to the kingdom of God. Paul speaks of four things which the Jews prided themselves in, as God’s special vessel of testimony to the world. They were:
• “A guide of the blind.”
• “A light to them which are in darkness.”
• “An instructor of the foolish.”
• “A teacher of babes.”
His point in bringing this up was to show that the Jews were that much more responsible than the Gentiles, for those who teach the Word of God must practise the things that they teach.
Vss. 21-24—Paul then asks the Jews a series of rhetorical questions as to whether they practised what they taught. He answers his own questions with the condemning fact that they had not practised what they had professed to teach, and thus it proved that they were hypocrites. He says, “Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” Instead of drawing people to God, their hypocrisy had made “the name of God” to be “blasphemed among the Gentiles.” Paul quotes Isaiah 52:55Now therefore, what have I here, saith the Lord, that my people is taken away for nought? they that rule over them make them to howl, saith the Lord; and my name continually every day is blasphemed. (Isaiah 52:5) to support this charge.
Paul shows that because they knew and taught God’s requirements in the Law, but did not practise them, they were much guiltier than the two classes of Gentiles that he has already addressed. James confirms this; he said that all who take the place of a teacher are in danger of “greater judgment,” if they fail (James 3:11My brethren, be not many masters, knowing that we shall receive the greater condemnation. (James 3:1)). This was definitely the case with the Jews. Thus, having the Law (vs. 17), knowing the Law (vs. 18), and teaching the Law (vss. 19-20), does not save the Jew—but those things make him extremely responsible. This fact supports what Paul has already established in chapter 2 Concerning the judgment of God—that increased light brings increased responsibility.
Circumcision Will Not Shelter a Jew From Judgment
Chap. 2:25-29—Paul moves to the next thing that gave the Jews a false sense of security—the rite of “circumcision.” The rabbis did not help matters regarding this; they erroneously taught that no circumcised man in Israel could be eternally lost. This is simply not true.
God instituted circumcision as a sign of His covenant relationship with Abraham and his descendants (Gen. 17:10-1110This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 11And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. (Genesis 17:10‑11)). The Jews understood this to be an irrevocable pledge of God’s blessing on them (Gen. 15:5; 17:105And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. (Genesis 15:5)
10This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. (Genesis 17:10)). Since they were in such a secure relationship with God, they believed that it was impossible that God would judge them, because He would be going back on His Word if He did. How could God judge those whom He has promised to bless?
In these verses, Paul explains that circumcision will not shelter a person from judgment any more than trusting in the Law will. He shows that a Jew needed to have more than the outward sign of circumcision in his body to be a real Jew of whom God approved. He says, "He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 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." The Jews had "circumcision that is outward in the flesh," but they also needed "circumcision of the heart" which involved having faith, if their eternal destiny was to be secure. Circumcision is an outward sign promising outward blessing to Abraham and his descendants. It was connected with temporal blessings, such as: possession of the land of Canaan, abundant growth of crops, good health, protection from their earthly enemies, etc. These temporal things have to do with life on earth under the favour of God; they have nothing to do with a person’s eternal destiny. The Jews, however, were mistakenly trusting in the rite of circumcision, having to do with temporal blessing, and were imagining that it secured their eternal blessing.
The Jews are not alone in this misunderstanding. Many professing Christians are likewise trusting in baptism, in church membership, confirmation vows, etc., but those things will not secure their eternal blessing.
Paul Refers to Circumcision in Three Ways
Being a Descendant of Abraham Will Not Shelter A Jew From Judgment
Chap. 2:28-29—Paul moves to the third thing that the Jews were falsely trusting in—that they were descendants of Abraham. To bear the name of a "Jew" means that a person is one of Abraham's descendants, and every descendant of Abraham was by birth outwardly in a covenant relationship with God (Gen. 17:77And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. (Genesis 17:7)). Whether they had faith or not, did not change this fact.
In these last two verses of chapter 2, Paul shows that having the same bloodlines as Abraham will not shelter a Jew from judgment. Believing that a person is exempt from the penalty of his sins because he is of Abraham's seed is a false notion indeed. There is abundant testimony to the falseness of this in the Scriptures. In Matthew 3:7-97But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8Bring forth therefore fruits meet for repentance: 9And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. (Matthew 3:7‑9), John the Baptist said, “Think not within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham." John used the word "children" to distinguish those of Abraham's descendants who truly had faith, indicating that not all of his descendants were Abraham’s children. His point is that God would see to it that Abraham would have children—some men and women from the nation would believe.
The Lord Himself taught the same thing in John 8:37-3937I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. 38I speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. (John 8:37‑39). He said, "I know that ye are Abraham's seed; but ye seek to kill Me, because My word hath no place in you. I speak that which I have seen with My Father: and ye do that which ye have seen with your father. They answered and said unto Him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham." Here, the Lord distinguishes between "Abraham's seed" and "Abraham's children." His "seed" were his natural descendants, and his "children" were his spiritual descendants, who not only have his blood, but also his faith.
Paul also teaches this later in this very epistle. He said, "For they are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children" (chap. 9:7-8).
Thus, being a physical descendant of Abraham did not mean that a person was automatically a spiritual child of Abraham. A true Jew must be one “inwardly” as well as “outwardly.” This inward thing would be a work of faith “in the heart.” In fact, Paul shows that what is inward is infinitely greater in importance than what is outward, when it comes to these vital things having to do with a person's eternal destiny. All the advantages given to the Jew will not shelter him from judgment—those privileges only make him more responsible. The sobering conclusion of this whole indictment against the human race is that the Jews are actually the guiltiest of these three classes of men that Paul has examined!
Merely Professing Christians
Today, with the gospel having gone forth for almost 2000 years, there is now a large portion of the population of the world that is even more responsible than the Jews! These are merely professing Christians. (We distinguish these from those who are sincerely professing Christians—true believers.) These profess to believe the Word of God, including the New Testament (not as the Jews who only accept the Old Testament), and have been enlightened by the superior revelation of Christian truth, but they have no inward reality. If, in the end, they prove not to have faith, they will receive the greatest judgment of all, because they have had a greater degree of light, and "unto whomsoever much is given, of him shall much be required" (Luke 12:4848But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:48)).
Christians Are Not Spiritual Jews
This passage in Romans 2 has been mistakenly taken to mean that Christians are "spiritual Jews" because there has been an inward work of faith in their souls. This idea comes from taking these verses out of context. It is a classic example of not "rightly dividing the Word of truth" (2 Tim. 2:1515Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2:15)). Understanding the basic outline of the epistle to the Romans, with its various sections and sub-sections, would correct this misconception in a moment. It would show that Paul is not speaking of Christians here at all, but of Jews in their natural setting as Jews in the Jewish economy. The gospel and its blessings, by which a person becomes a Christian, do not even come into the discussion until Paul reaches chapter 3:21. Up to that point in the epistle, he is laying down man's need of salvation—both among the Gentiles as well as among the Jews.
Four Objections the Jews Would Naturally Make in Self-defence
Chapter 3
We now come to what is perhaps the most difficult passage to understand in all of Paul’s writings—some say in the whole Bible!
The Jews objected vehemently to Paul teaching that they were under the sentence of judgment along with the rest of the world. It offended them that they would be viewed as being on the same level as the Gentiles, as far as their need to be saved was concerned. In an effort to prove Paul wrong and to discredit the gospel that he preached, they raised numerous objections and criticisms. Being well acquainted with these objections, Paul reiterates four of their main arguments and answers them with Spirit-given wisdom and logic.
Chap. 3:1—After reading what Paul had said in the previous chapter, concerning the Jews' false security in religious things, their natural response would be: "What advantage then hath the Jew? Or what profit is there of circumcision?" In other words, they would say, “Paul, you're denigrating the favours and privileges that God has bestowed on us, His chosen people. Surely, if those things were given by God, they must be right and good. And if they are precious to Him, we should not treat them as being worthless." Thus, they charged Paul with teaching that the privileges which God gave to Israel in Judaism were meaningless. He was accused of belittling the sacred things of Judaism, and to them it was akin to blasphemy.
Vs. 2—Paul answers this by saying, "Much every way: chiefly, because that unto them were committed the oracles of God." "Much every way" means that he agreed that there were many advantages to being a Jew—most importantly, they had been given "the oracles of God." This is the prophetic voice of God in the Old Testament Scriptures concerning the coming of Christ the Messiah. The oracles of God enlightened the Jews to God's moral standards, to God's ways, and to the prophecies concerning Christ. But these things would be of no advantage to the Jews unless they were accompanied by an inward work of faith in the heart. This was their problem; they had not responded in faith to what the oracles of God had announced concerning Christ. Thus, their great advantage became the very thing that condemned them, because, as a nation, they did not receive the Messiah when He came.
Vs. 3—The Jews would respond to this with a second objection: "What if some did not believe? Shall their unbelief make the faith [faithfulness] of God without effect?" The Jews knew that the nation had not believed the oracles of God concerning Christ, and respond by saying, "Paul, you saying that the unbelief of the Jews cancels the faithfulness of God!"
Vs. 4—Paul answers by saying, “God forbid.” This is the first of ten occurrences of this phrase in the epistle. It means, "Certainly not." Thus, Paul agreed that the unbelief of the Jews could not cancel the faithfulness of God in connection with His promises to the nation. He then states a principle that we all should use in handling the Scriptures: “Let God be true, but every man a liar [false].” That is: whenever we are faced with a conundrum in God’s ways, and a case presents itself as to whether man or God is in the wrong, always proceed on the basis that God is true (right), and every man is wrong (false). To take it the other way around would be to find fault with God and to charge Him with unrighteousness—which is what the Jews were accusing Paul of.
Paul insisted that God keeps His Word and gives an example in David. He quotes him in Psalm 51:44Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. (Psalm 51:4): "According as it is written, So that Thou shouldest be justified in Thy words, and shouldest overcome [be clear] when Thou art in judgment." David disregarded the warnings in God's Word concerning God's judgment against the sin of adultery, and he found out the hard way that God keeps His Word. He experienced the (governmental) judgment of God in connection with his sin. David’s sins only confirmed the truthfulness of God's Word in connection with His judgment of sin. Hence, the Jews’ unbelief had not cancelled the promises of God—it only cleared God in having to judge them for not having believed.
Vs. 5—The Jews at this point would twist what Paul was saying and accuse him of undermining the impeccability of God's character. Paul knew this and states their third objection: “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous in taking vengeance?” In other words, they were saying, “Paul, if you teach that God is glorified by the sins of the Jews, then you are saying that sin glorifies God! By saying that God needs our sins for the praise of His righteousness is to present God as condoning sin! You are charging God with unrighteousness!" Thus, the Jews accused him of misrepresenting God's character. In case anyone thought that Paul actually believed this ridiculous idea, he adds in a parenthesis, “I speak as a man.” That is, he was merely presenting their perverted argument.
Vs. 6—Paul answers this by saying, "God forbid: for then how shall God judge the world?” In effect, he was saying, "Such an argument is unworthy of serious consideration, for if it were true, then God would have no basis for judging the world. He could not rightly take vengeance on sin and judge sinners." This could not be true because the oracles of God clearly state that God will "judge the world in righteousness" by the very One whom the nation rejected (Psa. 9:88And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. (Psalm 9:8); Psa. 96:1313Before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. (Psalm 96:13); Psa. 98:99Before the Lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. (Psalm 98:9), etc.).
Vs. 7—The Jewish antagonists would continue to press their previous objection, adding a fourth objection: "If the truth of God hath more abounded through my lie unto His glory; why yet am I also judged as a sinner?" In other words, they said, "If our sins help to glorify God, why should we be judged for them? If my sin vindicates the truth and glorifies God, then how can God find fault with me as a sinner? How can He inflict judgment on us for doing something which turns out to His glory?"
Vs. 8—Paul answers this objection by saying, "Not rather (as we be slanderously reported, and as some affirm that we say), Let us do evil that good may come." He says, "No, that couldn't be right, because if you carry that argument out to its logical conclusion, it leads to the false philosophy that the end justifies the means. Paul interrupted the flow of the argument to say, in another parenthesis, that this is exactly what people were saying that he and his fellow workers were preaching—but it was slander. Paul closes the argument with a short answer: "Whose judgment is just." Thus, he concludes that anyone who reasons to justify themselves on this line will receive his just judgment.
Thus, in chapter 2:17–3:8, Paul has shown that all these human arguments are bogus and do not relieve the Jews of their responsibilities before God, nor from the sentence of judgment that is upon them. Their arguments have not gotten them "off the hook." The enlightened Jew, therefore, with all of his religious advantages is also under judgment, as are the Gentiles, and they are all in need of a Saviour.
A Summary of the Jews' Objections
• Paul attacked the privileges of God in Judaism.
• Paul belittled the promises of God.
• Paul blasphemed the character of God.
• Paul impugned the ways of God.
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Viewing these three sectors into which Paul has divided the human race, we see that:
• Ignoring the witness of God in creation makes men insensible. (They will worship sticks and stones and creeping things, and reduce themselves to things that are morally despicable.)
• Ignoring the witness of God in the conscience makes men judgmental.
• Ignoring the witness of God in the Scriptures, while professing to believe them, makes men hypocritical.