Romans 2:25-29

CRITICAL NOTES

Romans 2:27.—φύσεως plainly means here what we call a state of nature, in distinction from a state in which a revelation is enjoyed.

Romans 2:29.—Olshausen says that Ruchert is right in understanding πνεῦμα of the New γράμμα of the Old Testament, for the spirit in the Old Testament is just the New Testament in its πλήρωσις: consisting in spirit, not in letter; spiritual, not literal; a new dispensation, not of letter, but of spirit—not consisting of a written code of enactments, but conveying a new spirit—a spirit made new by the Holy Ghost.

MAIN HOMILETICS OF THE PARAGRAPH.— Romans 2:25

False religion.—Reference is not here intended to the false religions which have cursed the earth, but to the false religion which is inside the true, which may be founded upon and be a perversion of the true. It may be noted that false religions are perversions or distortions of the true. The Jewish religion was true for the time then present. It originated in the divine mind, and was promulgated by divine agents; and yet from it sprang, or perhaps we may say in connection with it rose up, those who were further from the light and the truth than the unenlightened but virtuous heathen. Circumcision was a profitable ordinance; but it became a curse under the handling of degenerate natures. The sacraments are profitable; but sacramental efficacy and sacerdotalism, its progenitor and concomitant, have been fraught with great moral damage. The extremes of truth become falsehoods. One-sided aspects of truth lead to moral ruin. Let us look at the whole truth; let us keep before the eyes of our minds the whole of its comely form, and thus become enamoured of its beautiful and harmonious proportions.

I. False religion is a mere system.—This both to the community and the individual. An arranged scheme, with more or less of order, sometimes very disorderly, so that the word “system” becomes a misnomer. It is a mere vain scaffolding, which does not serve to build up any moral structure. The scaffolding will fall with hideous ruin; the religious house built on the sand by system-mongers will be swept away by the tempest of divine wrath. The false religionist is a system-worshipper; he believes in schemes. How many system-makers to-day in our Christian England! They are building but only castles in the air.

II. False religion is thus in outward seeming.—The further we get away from the truth, the more anxious we become to make a fair and beautiful outside. We dress and adorn the dead that it may wear the semblance of life; but memories can never show the brightness and beauty of life. The sparkling eye dancing and beaming above a poor peasant’s dress is more beautiful than all the pearls and jewels with which the dead or the sickly may be adorned. There are power and beauty in a soul possessed and moved by spiritual life which cannot be imitated by the greatest zealot of outward forms and ceremonies.

III. False religion parades itself.—It glories in circumcision; it multiplies the number of its sacraments: its genuflections are numerous. All, however, is done to be seen of men. The false religionist does not care for moral drill except on review days. We have observed, we think, that the showy religious system, which has often in it more of the false than the true, is only possible where wealth accumulates and men and women gather. Have we ever seen an elaborate ritual in the remote hamlet; and yet is there no religion there? Can the Pharisees be religious if placed individually, like Robinson Crusoe, on desert islands? If they can, will their religion sing to their souls sweet songs to charm away the sense of loneliness? If they can, will their religion put joy and strength and solace into their hearts, making them sing for very gladness, as it did for Paul and Silas when in prison? We want a religion for battle days as well as review days; and such a religion is possessed by him whose circumcision is of the heart, in the spirit and not in the letter, whose praise is not of men, but of God.

IV. False religion thus is impressive.—Of course it is impressive—glare and tinsel are impressive. A glittering image would be seized by a child—a nugget of gold would be neglected. Most men and women are children in moral things. Nebuchadnezzar’s golden image has become dim, yea, has altogether disappeared; but the God of the Hebrews has still a place in some hearts. The tinsel of false religion shall be destroyed; the fine gold of true religion shall not find any consuming fire—this gold will enrich for eternity.

V. The false religion judged by the no-religion.—Will there be the class of no-religionists in heaven? Rabbis taught that no circumcised person goes into hell, and that all Israel, except heretics and apostates, have their portion in the world to come. Circumcision opens the gates of heaven; the uncircumcised go there too, if they fulfil the law. Startling if!—if they fulfil the law. Let us not say religion is no use; let us not declare sacraments are empty forms. Let us look to our hearts, so that the man of no religion may not rise in judgment; let us fulfil the high laws of love to God, to Jesus Christ, and our neighbour. Let us obey the gospel commandment, that we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment.

True religion.—Outward ordinances and actions are necessary in our religious life, but they are not in themselves true religion. True religion is essentially an inward state—a vital principle or power in a man’s heart and spirit, without which all outward acts are worthless. This truth, so important, but so easily forgotten, is strikingly enforced in these verses—showing us, as they do, that even in the Jewish dispensation the divinely appointed ordinance which sets an indispensable mark upon every Israelite is declared to be vain and worthless if unaccompanied by a true circumcision of the heart. Still more forcibly then will such remarks apply to the Christian’s life and profession, for ours is especially a dispensation of the Spirit. And as all baptised persons are called Christians, we may take up these words of St. Paul, and say, “He is not a Christian who is one outwardly, neither is that baptism which is outward in the flesh,” etc. This Scripture thus personally applied to ourselves may suggest to us two great truths:—

I. The value and importance of Christian ordinances.

II. Our religion must be something more than such outward observances, however sacred, and must be a divine life and power in the heart, without which all religious acts are only a delusion and a sham.

I. The value of Christian ordinances seen:

1. From their necessity, owing to the very nature of man—a creature with a body and a spirit.

(1) Necessary even for individual Christians—e.g., in hearing, reading, praying.

(2) Still more necessary for Christian congregations. They could not act together without some outward forms and Acts 2. From the honour put upon them by our Lord Jesus Christ.

(1) Christ Himself appointed them. Specially those which we call sacraments. Prayer, even a form of prayer, called by us after His name. Preaching.

(2) The blessings attached to them in the New Testament baptism: made disciples by it (Matthew 28:19); sins washed away by it (Acts 22:16); saved by it (1 Peter 3:21). The Lord’s Supper: with its visible symbols of His body and blood (Luke 22:19); the communion of or participation in the Lord’s death thereby obtained (1 Corinthians 10:16). Prayer: all-powerful (Matthew 7:7); Christ Himself present where two or three worshippers meet. Preaching: believers saved by it (1 Corinthians 1:21); preaching saves men (1 Timothy 4:16).

II. Outward acts and ordinances worth nothing if they are all our religion.—Jesus Christ is the only Saviour; the Holy Spirit is the only power which brings Christ and His salvation to each individual soul.

1. Hence all outward ordinances are valuable, only as they draw us near to Christ; only in their spiritual use; only as they produce or strengthen in us repentance, faith, hope, and love; only as they are blessed by the Spirit in our hearts.
2. Hence also, if not thus used, they may be even more than useless. They may be even a form of godliness without any of its power; they may shut out Christ, and hide Him from our eyes; they may delude the worshipper with an appearance of religion, while he has in reality none.

III. Let us be on our guard against the temptation to be satisfied with an outward religion.—Let us watch well the nature of our profession (2 Corinthians 13:5). Let us ever look to Jesus as the centre and very soul of our religion; a true Christian life is a life from God, with God, to God, in the power of the Spirit.—Dr. Jacob.

Romans 2:29. Inward religion.—Man’s obligations to worship God and obey His laws are generally acknowledged. Did we not know human nature the inference would be that man is a very religious being, and that his heart must be powerfully influenced by the truths he acknowledges and the prayers he offers up. The contrary, however, is the fact. How are we to account for it? Whilst the obligations of religion are acknowledged, and its services, under some form or other, observed, yet is man the slave of sin, and his principles and practices have therefore been thus at variance with the conviction of his understanding. We cannot doubt from these facts but that man has the dreadful power of deceiving himself; that there is scarcely any error into which he falls more easily than into religious delusion—into the habit of thinking that he does God service, even while he disobeys the plainest commands; and that by outward religious performances he atones for the disregard of moral obligations. Inward religion is found in the state of the understanding. If we are Christians inwardly, then our understanding will be so enlightened as that all the truths of God essential for us to know shall be so clearly discerned as to exercise their proper influence upon us—an influence as powerful as their importance demands. We must look for inward religion in the state of the judgment—that is, to those conclusions to which we come as to the truths proposed in this book and apprehended by the understanding. What is faith in fact, intellectually considered, but an expression of our judgment on divine truth? What is the faith of credit but the expression of our judgment on the credibility of that which we believe? And what is the faith of truth and reliance, entering into the very essence of that particular faith in Christ which justifies, but the expression of our judgment that the great truths of Christianity are not merely worthy of being believed but of being admitted into the spirit and acted upon? We must look for inward religion in the state of the will. When this is right, it will be clearly manifested in submission and acquiescence. There is submission to the divine authority. There is a full acknowledgment of this great and humbling principle to which no man comes but by the grace of God: that we are under the government of God—that we belong to Jesus Christ, and have no right to ourselves. When this is fully recognised, then our will submits. And hence arises that right direction of our choice which may be said both to constitute and mark the rectitude of our will. The man may be conscious of an inward struggle—he may feel that he comes short of that state of rectitude to which his will shall be brought when, by the blessing of God, Christianity has effected all its purposes in him. But still grace gives him the victory. He is persuaded that the will of God is right, however dark and painful its appointments may at present appear; and therefore he says, “The will of God be done.” We are to look for inward religion in the state of our principles. If our principles be right, they are produced by the reception of some of those original but universal truths revealed in the word of God. These, when properly received, become principles of action and conduct laid up in the heart. All men are men of principle some way or other. It is only he who is a Christian inwardly that has a principle capable of universal reference, and thus of uniform operation. Right actions show that we are under the influence of right principles. We must look for inward religion in the state of the feelings. We are to contend for the important truth that Christianity takes hold of the whole mind and is intended thoroughly to sanctify the whole man. There are some who deny that feeling forms any essential part of religion. I have no hesitation in saying that wherever Christianity is it must produce deep and strong and constant emotion.—R. Watson.

SUGGESTIVE COMMENTS ON Romans 2:25

Necessity of repentance.—Shemoth Rabba, f. 138, 13, declares: “Let no heretics and apostates and impious ones of Israel say, Because we are circumcised we do not descend into hell. What does the holy and blessed God? He sends an angel and makes them uncircumcised, that they may descend into hell.” We have further and melancholy confirmation of the same in the applicability of the reasoning of this chapter to many Christians, not only in the dark ages, but in our own day and in the most enlightened Churches. Many who do what they know to be wrong rely for salvation, perhaps unconsciously, upon their knowledge by means of the gospel of the way of salvation, of which knowledge the only result in their case is that they are ready to teach or to condemn others less instructed or less orthodox than themselves; or upon their outward connection with the people of God or their attention to religious ordinances. By teaching that God looks at the heart and judges all men according to their works, Paul pronounces sentence upon all such. This may be seen by reading “Christian” instead of “Jew” in this chapter. The substitution only increases the force of the argument. The difference between the words and works of some who bear the name of Christ brings practical dishonour to that name—the name of Him who died for them—and hinders the work He died to accomplish. God, who of old required the circumcision of the heart, requires to-day that men worship Him in spirit and in truth. The existence among ourselves of the deadly errors here referred to gives to this chapter an abiding and incalculable worth. From this chapter we learn the absolute necessity of repentance. Since God is angry with all sin, none but those who turn from sin can enjoy His favour. And therefore none can intelligently seek His favour but those who sincerely purpose to avoid all sin, and none but those who actually conquer sin can intelligently believe that they possess the favour of God. Not only does Paul thus prove man’s absolute need of repentance, but by proclaiming God’s anger against all sinners he does as much as words can do to lead men to it.

A safeguard against the perversion of justification.—This chapter is a safeguard against a common perversion of the great doctrine of chap. 3—justification through faith. Through the failure of some teachers to give prominence to the truths of this chapter the doctrine of justification through faith has been frequently and seriously perverted. The teaching of chap. 2 occupies a place in relation to the rest of the epistle similar to that of the epistle of James in relation to the epistles of Paul, of the first gospel in relation to the remainder of the New Testament, and especially similar to that of the teaching of John the Baptist in relation to the teaching of Christ. The resemblance is seen in the modes of thought and even in the words of this chapter. It is therefore of great value as a means of harmonising these very different, and at first sight apparently contradictory, portions of the New Testament. The chapter from the study of which we now rise receives its entire value from the Chapter s which follow. It can do good only by preparing us for the more glorious truths of chap. 3. It is a “voice crying in the wilderness, Prepare ye the way of the Lord.” Like the greatness of the prophets, it points to that which is greater than itself. We may sum up the whole and its bearing on chap. 1 in the words of the Master, “Except ye repent, ye shall all likewise perish.”—Beet.

Decline of religion shown by outward observances.—When true religion declines, the disposition to lay undue stress on external rites is increased. The Jews when they lost their spirituality supposed that circumcision had power to save. St. Paul does not deny but asserts the value of circumcision. So likewise the Christian sacraments, baptism and the Lord’s supper, are of the utmost importance, and to neglect or reject them is a great sin. It is a mark of genuine piety to be disposed always to justify God and to condemn ourselves. On the other hand, a disposition to self-justification and the examination of our sins, however secret, is an indication of the want of a proper sense of our own unworthiness and of the divine excellence. There is no better evidence against the truth of any doctrine than that its tendency is immoral. Speculative and moral truths which are self-evident to the mind should be regarded as authoritative and as fixed points in all reasonings.—Hodge.

The way to end boastings.—If all men were willing to sacrifice their opinions when they appeared to impinge on the veracity of God, if they started back with instinctive shuddering at the very supposition of such a want of fidelity in Him, how soon would an end be put to the boastings of error, to the pride of philosophy, to lofty dictation in religion! No man with this feeling could be a universalist for a moment, and none could be an infidel.—Barnes.

Outward observance must be heart-prompted.—External ecclesiasticism and confession has value only when it leads to religion of the heart and life, otherwise it is only the same as heathenism. The great difference between outward and inward Christianity is internal. The true worshipper of God is inward, is concealed from the world, and is known only to God. The worth and merit of the pious person are exalted above all opinion of the world:

1. Because true piety by no means passes in the world for the highest good, but only that which is profitable and shines.
2. Because men cannot discern this inner, pure condition of heart, neither can they credit it to others.
3. Because the world cannot reward this piety. God’s word is committed to us. Use it aright, support it, propagate it. In many cases it has disappeared through the fault of men—in Asia, in Africa. God’s honour cannot be touched. Nothing can be charged against God; it would be blasphemy to charge Him with blame of any kind.—Heubner.

Outside and inside.—Many have clean hands, but unclean hearts. They wash the outside of the cup and platter when all is filthy within. Now the former without the latter profits a man no more than it profited Pilate, who condemned Christ, to wash his hands in the presence of the people. He washed his hands of the blood of Christ, and yet had a hand in the death of Christ. The Egyptian temples were beautiful on the outside, but within you shall find nothing but some serpent or crocodile. “He is not a Jew which is one outwardly.” Judas was a saint without, but a sinner within; openly a disciple, but secretly a devil.

A questionable silence.—For a time I feared he (Judge Hale) was wanting in experimental religion, as he seldom spake of his own spiritual views and feelings; but upon better acquaintance I found that I was mistaken. He had heard from many in his time so much of hypocrisy and fanaticism that he was urged towards the extreme silence.

ILLUSTRATIONS TO CHAPTER 2

Romans 2:25. Moral maxims not enough.—Some men tie themselves with all manner of moral maxims, and so full oft influenced by worldly wisdom and worldly motives, pass sin by. There is such a thing as honesty being the best policy, and nothing more than policy. This is shown in the words of a well-known modern writer, where one of his characters says, “You don’t think he could do anything mean or dishonourable?” “I think,” was the reply, “his own good opinion of himself would guard against that; self-esteem, and not any very high notion of morality, keeps many a man from picking a pocket.” What all this means is simply this, that men may seem to lead great and good lives, and yet be all wrong within; they are quite willing to follow the invitations of sin, but the cords of fear and what is called decency restrain them. The heart is all aglow with hidden lusts, and the only reason why there is no open flinging of life into the arms of beautiful sins is that the dread of social ostracism binds them and holds them in check. This is not enough, and Christianity, coming with her sweet song, so fills the soul that sin’s most sorcerous chants are powerless. Sin loses its power of enticing when Jesus sings the “sweet story of old.” There is no need for chains and fetters—the soul of its own free-will goes past temptation; and this is liberty in Christ Jesus.

Romans 2:25.—The girl in the workroom.—A girl had been mixed with others in a workroom in the city; weeks passed on, nothing was ever said about religion, until one of the girls said to her: “I want to ask you something. I have been thinking you are a Christian. Do you mind telling me if it is so?” The one asked said, “I am sorry, Leslie, I did not show it so plainly that there could be no doubt in your mind.” “Oh,” said the other, “I knew from the first that you were different to the others, and now I know why.” Again, a friend had passed through a trial, and one was speaking who had never owned herself religious: “I know why you got through. You had Jesu’s Spirit to help.”

Romans 2:27. John Wesley’s dream.—John Wesley once, in the visions of the night, found himself, as he thought, at the gates of hell. He knocked and asked who were within. “Are there any Roman Catholics here?” he asked. “Yes,” was the answer, “a great many.” “Any Church of England men?” “Yes, a great many.” “Any Presbyterians?” “Yes, a great many.” “Any Independents?” “Yes, a great many.” “Any Baptists?” “Yes, a great many.” “Any Wesleyans here?” “Yes, a great many.” Disappointed and dismayed, especially at the last reply, he turned his steps upward, and found himself at the gates of Paradise, and here he repeated the same questions. “Any Wesleyans here?” “No.” “Any Presbyterians?” “No.” “Any Church of England men?” “No.” “Any Roman Catholics?” “No.” “Any Baptists?” “No.” “Any Independents?” “No.” “Whom have you here, then?” he asked, in astonishment. “We know nothing here,” was the reply, “of any of those names you have mentioned. The only name of which we know anything here is ‘Christian.’ We all are Christians here; and of these we have a great multitude which no man can number, of all nations, and kindreds, and peoples, and tongues.” How many there are whose only Christianity is their name, who look for their salvation from the fact that they are good members of this communion or that—often from the fact that they are red-hot and unchristian partisans! One is of Paul, and one of Apollos, and another of Cephas; and comparatively few really of Christ. Oh that we may go deep down below all names and sects and Church memberships to the foundation rock—Jesus Christ; and, viewing all differences, which are not fundamental ones, in the light of eternity and heaven, find in the fact that we are “Christians” a bond of fellowship and brotherhood while we are here!—Quiver, “Short Arrows.”

Romans 2:29. The king’s son in the harp.—An old Norse legend tells how a certain harper played as never man played—his music instinct with such power and pathos that all must listen. The secret of his power was, that concealed in the harp foot was a little child, the son of the exiled king, whose plaintive cries, mingling with the bard’s story, gave it a new power. May we not say, at this time, the passionate, loving cries of our King’s Son are the strength and power of all our melodies and songs?