Romans 2:17-23

DISCOURSE: 1826
INCONSISTENT CHRISTIANS REMONSTRATED WITH

Romans 2:17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonourest thou God?

IT is generally acknowledged, that the heart of man is deceitful: but the extent of its deceitfulness is very little known. It is not in things of minor importance only that its delusive operations are felt, but in things of everlasting concern, where, it might be supposed, we should be most on our guard against them. It deceives us in things relating to God, who, however we may deceive ourselves, can never be deceived by us: it leads us to substitute a profession of religion for the actual experience of it in our souls; and to rest in a form of godliness, whilst we are wholly inattentive to its power. This species of self-deceit obtained to an awful degree amongst the Jews, with whom St. Paul expostulates on account of it in a way of keen remonstrance. They could not be persuaded that they were in any danger, because they were descended from Abraham; but St. Paul shews them, that their descent from him would avail them nothing, whilst their conduct was so contrary to their professions; but that rather their hypocrisy proved them to be as much in need of a Saviour, as the most ignorant of the Gentile world could be.
Such being the general scope of the passage, we will consider more particularly,

I. The remonstrance itself—

Certainly the state of the Jews called for severe reproof—
[They were highly privileged beyond the rest of mankind. They had a revelation from heaven, whereby they were instructed in the mind and will of God [Note: Deuteronomy 4:8.], and enabled both to “discern things that differed,” and to “approve the things that were more excellent [Note: δοκιμάζειςτὰ διαφέροντα may be translated in either way.].” Moreover, as God’s peculiar people, they could call Jehovah their God.

But these privileges they grievously abused. We condemn not their “resting in the law,” or their “making their boast of God,” provided they had really endeavoured to serve God acceptably, and to yield a willing obedience to his law: but it was the external privilege that they gloried in, and not the spiritual advantages derived from it: they were proud of the distinction, but not desirous of the spiritual benefits connected with it. Because of the superior light they enjoyed, they despised all the rest of the world, as blind, ignorant, benighted: and they assumed to themselves vain-glorious titles, as “guides of the blind, lights of those who were in darkness, instructors of the foolish, and teachers of babes:” they had a summary of their duties in a short compendious form, “a form of knowledge and of the truth in the law,” by means of which they were enabled to appear very wise to the unenlightened heathen; but, whilst they thought themselves so highly qualified to “teach others, they taught not themselves:” on the contrary, they were notoriously guilty of those very crimes which they reprobated amongst the Gentile world. They proclaimed with great authority the commandments, “Thou shalt not steal, thou shalt not commit adultery;” but they were as much addicted to these crimes as the heathen themselves; and though since their return from Babylon they professed an abhorrence of idolatry, and in that respect excelled the heathen, they sacrilegiously robbed God not only of his tithes and offerings, but of all that honour and obedience which they acknowledged to be his due. In a word, by their gross hypocrisy, and their diversified abominations, they caused Jehovah himself to be blasphemed and abhorred amongst the heathen who were round about them [Note: Isaiah 52:5.Ezekiel 36:21.].

Of what avail could external privileges be to such hypocrites as these?]
Would to God there were not equal cause for reproof to those also who name the name of Christ—
[Great as were the advantages of the Jews, they were not to be compared with those which are enjoyed by the Christian world. We have not the law only, but the Gospel also, in which are discovered to us all the wonders of redeeming love. And we, in consequence of this distinction, look down with pity on the benighted heathen, who are bowing down to stocks and stones, and seeking to propitiate their deities by services most painful, most nugatory, most debasing. On the Christian name also we value ourselves, as if that name could save us: and because we have been admitted by baptism into the external bond of the Christian covenant, we conclude ourselves of course partakers also of its inward blessings. Ah! fatal delusion! We stand amazed at this error, when exhibited to us by the Jews; but behold it not, when exemplified in ourselves.

But our lives testify against us, as no less hypocritical than the Jews themselves. Were we really a holy people to the Lord, we might well “make our boast of the Saviour,” and “rest in his Gospel” as an undoubted source of everlasting blessedness. But whilst we boast of our superiority to the heathen in point of light and knowledge, we are on a perfect level with them in our allowed violations of every moral duty. We say to heathens, “Thou shall not steal, thou shall not commit adultery:” but where were ever fornication and adultery practised with more unblushing effrontery, than amongst those who name the name of Christ? Where was dishonesty more universal in every branch of trade, than amongst those who call themselves Christians? Who have ever carried dishonesty to such a pitch as the professed followers of Christ? Who have been men-stealers? Who have stirred up wars from year to year, on purpose to facilitate their projects of enslaving their fellow-creatures? Ah! tell it not in Gath. The very name of Christ stinks in the nostrils of millions, who have been the victims of our rapacity. “Me no Christian,” is, in the mind of an African, a severer reproach to us than any other that language can express. And, at this day, there is an anniversary held in the island of Japan for the purpose of trampling on the cross, which the Jesuits of former days have made an object of universal abhorrence.]

Happy should we be, if this reproof were to be confined to merely nominal Christians!
[Amongst religious professors, who have the Gospel fully and faithfully administered to them, there are many whose superior light and information serves only to puff them up with false confidence and vain conceit. They look down with affected pity on those whose views of divine truth are not so clear as their own; whilst yet, in respect of truth, and honour, and integrity, they are far inferior to the persons whom they despise. It is common for such persons to set up for teachers, whilst they themselves need to be taught some of the first and fundamental rules of Christian duty. That professors of religion are too indiscriminately, and too severely, judged, is certain: but it is no less certain, that there is too much reason for complaint given by many, who, under a cloak of religion, veil, or attempt to veil, the grossest hypocrisy. Deceit, and lying, and covetousness, and fraud, and petulance, and idleness, and many other evils, are not unfrequently found predominant features in persons professing godliness; insomuch that the very profession of piety is brought by them into general disrepute, till, by a long probation, a man shall have established his character for integrity and truth. The dishonour they reflect on God, and the injury they do to “the Gospel of Christ, which is evil spoken of through them,” is more than words can express: but against such persons no remonstrance can be too pointed, no censure can be too severe.]
To view the remonstrance in its true light, we must further consider,

II.

The argument confirmed by it—

The general argument is, to convince the Jews of sin: but more particularly it was the Apostle’s design to shew,

1. The emptiness of a merely nominal religion—

[The Jews valued themselves on their descent from Abraham, and on their external relation to God as his peculiar people. We in like manner value ourselves on being Christians and Protestants: and we, purely on this ground, entertain as little doubt of our salvation, as the Jews did of theirs. But St. Paul tells the Jews, that the uncircumcised Gentiles, who walked according to the light they enjoyed, would fare better in the eternal world than the disobedient Jews, notwithstanding all their boasted privileges [Note: ver. 27.]. And, no doubt, many heathens are in an incomparably better state than the great mass of the Christians, who in their life and conversation disgrace the truth which they profess. We must go further still, and say, that many, who have walked humbly and conscientiously before God, will, notwithstanding the comparative darkness of their views, rise up in judgment against those, who, with their clearer views, and more confident professions of faith in Christ, have walked unworthy of their heavenly calling. Yes; many that, according to human estimation, are “last, shall be first; and many that in their own conceit are first, shall be last.”]

2. The criminality of an inconsistent profession—

[A profession of love to God and his law only involves us in deeper guilt, if it be not accompanied with a suitable conversation. Much as God hates wickedness in general, there is nothing so odious in his sight as hypocrisy. Against none did our blessed Lord denounce such woes as against hypocrites; “Woe unto you hypocrites!” and to “take our portion with the hypocrites” is to have the severest lot of all in the eternal world. Think then, ye who call yourselves Christians, what a portion awaits you, if, whilst you name the name of Christ, you depart not from iniquity. Say not, that ye do not make any profession of religion; for your very calling of yourselves Christians, is a public avowal, that Christ is your Redeemer, and your Lord. What if ye were warned that you should be refused the rites of Christian burial? would you deem that no insult? Yet it is only on the presumption that you are Christians indeed, that your bodies are committed to the grave in faith and hope. You do then, and you cannot but, make a profession of faith in Christ, and of obedience to his revealed will: and, if you will not walk as becometh the Gospel of Christ, “your circumcision shall become uncircumcision,” your baptism no baptism, and your end terrible, in proportion to the advantages you have abused.
But to a still greater extent is this true respecting those, who, whilst they make their boast of the Gospel, dishonour God by their unholy lives, or unsanctified dispositions. To what purpose are their public professions, or social exercises? To what purpose are all their boasted experiences of alternate elevation and depression, of fear or confidence, of sorrow or of joy? They may profess as they will that they know God; but, if in their conduct they deny him, “they deceive their own souls, and their religion is vain.” Extremely awful is that declaration of God to the Church of Smyrna, “I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan [Note: Revelation 2:9.].” And it is to be feared, that such synagogues are yet to be found in our land, under the semblance of Christian Churches and religious societies. But whatever they may think of their professions, God accounts them “blasphemy,” and those who make them will be dealt with by him as hypocrites and blasphemers. We would not speak of this, but with weeping [Note: Philippians 3:18.]; nevertheless we must declare it, because it is the very truth of God [Note: Hosea 8:2.]

3. The universal need of a Saviour—

[All, both Jews and Gentiles, are under sin, and therefore need an interest in the Saviour. Yea, the best of men must perish, if they be not washed in the Redeemer’s blood. For who is there, that has not occasion to humble himself for his manifold infirmities? Who is there that has acted in all things up to his profession? Who could stand, if God should enter into judgment with him? Yea, “if God should lay judgment to the line and righteousness to the plummet,” who could answer him for any one act or thought of his whole life? Know then, that we are all in this respect on a level: we must all “put our hand on our mouth, and our mouth in the dust, crying, Unclean, unclean;” we must all desire with St. Paul to be found in Christ, not having our own righteousness, but the righteousness which is of God by faith in Christ.”]

Exhortation—

We call on all then, as they value their immortal souls,

1. To embrace the Gospel—

[Do not attempt to substitute any thing of your own in the place of it. Your privileges, your professions, your experiences, your attainments; you must consider them all but as “loss and dung in comparison of Christ.” Let it not appear a hard thing to renounce them all in point of dependence; but “submit” willingly and thankfully “to the righteousness of God.” It is strange that the acceptance of a free salvation should require any submission at all: but our proud hearts are averse to stoop to such an humiliating way of coming unto God. But be content to have nothing in yourselves, and all in Christ: then shall you be glorified in him, and he in you, to all eternity.]

2. To adorn the Gospel—

[It is no small measure of holiness that becomes those who believe in Christ. They should endeavour “to shine as lights in a dark world [Note: Philippians 2:15.Matthew 7:13.];” to “walk worthy of their high calling;” yea, “worthy also of him that hath called them to his kingdom and glory.” They should seek to be “holy as He is holy,” and “perfect as He is perfect.” Doubtless those who preach to others should, like the shepherds of old, go before their flocks in every thing that is excellent and praiseworthy: they should be “examples, not to the world only, but to believers also, in word, in conversation, in charity, in faith, in love, in purity [Note: 1 Timothy 4:12.].” They should be able to say to others, “Whatsoever ye have seen and heard in me, do; and the God of peace shall be with you.” Would to God that he who now is endeavouring to teach you, may himself learn, and exemplify, these lessons more than he has ever yet done! — — — But the duty of holiness pertains equally to all. O be persuaded to press after the highest attainments in it, and so to make your light shine before men, that all who behold you may be constrained to glorify God in your behalf.]