Romans 2:1-29
1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2 But we are sure that the judgment of God is according to truth against them which commit such things.
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;a
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:b
11 For there is no respect of persons with God.
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 Which shew the work of the law written in their hearts, their consciencec also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
18 And knowest his will, and approvestd the things that are more excellent, being instructed out of the law;
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
24 For the name of God is blasphemed among the Gentiles through you, as it is written.
25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
27 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?
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29 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.
CHAPTER 2
1. The Gentile Moralist and Reformer and His Condemnation. (Romans 2:1 .)
2. The Two Classes. (Romans 2:7 .)
3. The State of the Jew. (Romans 2:17 .)
But in the heathen world there were such who gave witness against the immoral condition, the different vices. There were Moralists, Reformers and Philosophers like Socrates, Seneca and others. They judged and condemned certain evils. But God declares that they were not a whit better than the rest. The very things they condemned they were guilty of themselves. One of their own writers declared, “I see the good and approve of it and follow the evil.” Thus they practiced evil, because the same evil heart was in them; in spite of their ethical writings, they were corrupt. And this is not confined to heathen moralists in the past, the same is true of others during this age, who judged existing evils and condemned them, while later they were found out to do the very things they condemned. Such is the unregenerated heart of man. They cannot escape the judgment of God. They were impenitent, despising the riches of His goodness and were treasuring up unto themselves wrath against the days of wrath.
God is righteous and He will render every man according to his deeds. Then two classes are mentioned. The first are those who by patient continuance in well-doing seek for glory and honor and immortality, and to that class God will give eternal life. (Eternal life is here not, as in John's Gospel a present possession. but is that to be entered in after death.) How is this to be applied? Does this answer the question how man is to be saved? it does not, but it is the question of God's moral government. Man in his unconverted state cannot obtain eternal life by patient continuance in well doing, for we read later that God's Word declares “there is none that doeth good, no, not one.” Man cannot seek for glory for it is written, “there is none that understandeth, there is none that seeketh after God” (3:11). On these terms no human being can obtain eternal life. Man is a sinner and all the wages he can earn is death, but the gift of God is eternal life through Jesus Christ our Lord (6:23). If eternal life is received by faith in Jesus Christ then man is able to do right and live the life that pleases God. Then there is the other class; those who obey not the truth, who live in unrighteousness, who reject His Word. Indignation and wrath is in store for such and this is the condition in which Jews and Gentiles are by nature “Among whom also we (Jews) all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath even as others (Gentiles)” (Ephesians 2:3). God states in these verses the principles on which He judges according to man's works, and as man is a sinner and cannot do good works, man is therefore under condemnation.
And likewise there is no respect of persons with God. The Jew may boast of a higher place than the Gentile, but God deals with all alike. The Gentiles had not the law and therefore sinned without law and they cannot escape the righteous judgment of God. They had the witness in Creation, as seen from the first chapter, and besides this there is conscience and that witnesses of what is sin; they have the knowledge of good and evil and are therefore morally responsible. They turned from God and they will be judged apart from the law; but it is more than that “they shall perish without the law.” That completely answers the teaching that the mercy of God covers in some way the heathen world and that the heathen are not lost. And the Jews had the law and did not keep it. Could the possession of the Law make them just before God? Certainly not, “for not the hearers of the law are just before God, but the doers of the law shall be justified.” “For as many as are of the works of the law are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the law to do them” (Galatians 3:10). And theirs will be the greater judgment, for they knew His will and did not according to His will and shall be beaten with many stripes (Luke 12:47). The entire passage deals with the judgment of a righteous God and that neither the Gentile without the law nor the Jew with the law is righteous before God, but that both classes must fall under the judgment of God. And there is a day appointed when this righteous judgment will be executed by the Son of Man, our Lord. And that none can be just by doing is seen in Paul's defense of the Gospel.
Then the case of the Jew is more specially considered. He possessed the Law, the Holy Scriptures. And he rested in the law; the Apostle knew something of that in his own experience for he had declared “that touching the righteousness which is in the law” he thought himself “blameless.” (Philippians 3:6). The Jew still does the same thing. He rests in the law and in the obedience to it for righteousness. But the law was never given for man to obtain righteousness. “For by the works of the law shall no flesh be justified” (Galatians 2:16). The law was given to convict of sin and not as a means to obtain righteousness. All the outward righteousness of which the Jew boasted, especially in the strictest sect of the Pharisees, was but an attempt to cover the inward corruption of a heart which cannot bring forth the fruits of righteousness. The Scribes and Pharisees were “like unto white sepulchres, which indeed appear beautiful outward, but are within full of dead bones, and of all uncleanness” (Matthew 23:27). Self-righteous, despising others, condemning others-such was the state of the Jew, as he rested in the law, boasted of God and as being instructed out of the law. But the Spirit of God now uncovers his true condition. They violated that law. All the sins forbidden by the law were secretly and publicly committed by them. They dishonored God so much so that the name of God was blasphemed among Gentiles through them. Their whole history bears witness to all which is written in these verses. In Ezekiel's message we read that they profaned His name among the heathen (Ezekiel 36:20). And this condition is the same among ritualistic, law and ordinance keeping, professing Christians, who are religious, but unsaved. They boast in what they do and what they possess and yet they live in sin, and their conduct belies their profession.
Especially did the Jew boast of his circumcision as a means of having favor with God, as nominal Christians trust in the sacraments as the means of salvation. But circumcision or ordinances cannot save man and make him right before God. And besides this, circumcision had become a reproach among the Gentiles, because the Jews had dishonored God and denied the true meaning of circumcision. (Separation.) “Was circumcision of no use because of the dishonor put upon it? No, but that could not be counted such which was united with the transgression of that which it pledged one to keep. And the uncircumcised person keeping the commandments of the law would before Him be counted as circumcised. Israel, in fact, never contained all the sheep of the Lord's flock, as we know; and the apostle will presently remind us that Abraham himself was an example of the faith that might be in one uncircumcised. How indeed would the obedience of the uncircumcised condemn the man who, having both the letter of the law and circumcision also, yet violated the law! Plainly then, one must place what is internal and spiritual before what is external in the flesh. The true circumcision is spiritual and of the heart, and constitutes the true Jew, whose ‘praise' (the word Jew means ‘Praise') is found with Him who sees the heart.” (Numerical Bible.)
Outward observances have no value; it is the heart which needs circumcision. They boasted in circumcision and all the time denied and broke the law. Romans 2:29 is often misused by certain sects who claim that all the Jewish promises are now fulfilled in those who are Jews inwardly, that is Christians, and that Christians are the spiritual Israel and should keep the seventh day as Sabbath, etc. These arguments reveal ignorance in the scope of this Epistle. It is simply to prove the Jew with his boast in circumcision is lost. There is a circumcision of the heart, in the Spirit. Of this Paul wrote to the Philippians, “We are the circumcision, who worship by the Spirit of God, and rejoice in Christ Jesus, and have no confidence in the flesh.”