Verse-by-Verse Bible Commentary
Romans 2:25

Clarke's Commentary

Verse 25. For circumcision verily profiteth — It is a blessing to belong to the Church of God and wear the sign of the covenant, provided the terms of the covenant are complied with.

But if thou be a breaker of the law — If thou do not observe the conditions of the covenant, the outward sign is both without meaning and without effect. This was a maxim of the rabbins themselves; for they allowed that an apostate or ungodly Israelite must go to hell, notwithstanding his circumcision.

Bridgeway Bible Commentary

The Jewish world (2:1-29)

Not only are pagan Gentiles under God’s condemnation, Jews are also. Jews find fault with their Gentile neighbours, yet they do the same things themselves (2:1). They know that God is just and that he punishes sin. Therefore, when they suffer no immediate punishment for their behaviour, they think that God approves of them and will not punish them. They do not realize that in his kindness and patience he is giving them time to repent (2-4).
Those who increase their sin also increase their punishment, because God judges people according to what they do. They deceive themselves if they think they can live as they please and still claim eternal life. By contrast those who have eternal life, the life of the age to come, will show it by the way they live now (5-8). This applies to all people, Jews and Gentiles alike. God will show no favouritism on the day of judgment (9-11).
The Jews’ knowledge of the law of Moses is of no benefit to them if they do not obey it. In fact, if people know the law and disobey it, they will be punished more severely than those who have never heard of it. God will judge the Jews according to the law of Moses, but not the Gentiles, for he did not give the law of Moses to the Gentiles (12-13). Nevertheless, Gentiles have a conscience, which, though not as clearcut a standard as the law, gives them at least some knowledge of right and wrong. The conscience is like a law within their own hearts, and God judges them according to their obedience or disobedience to that ‘law’ (14-16).
Jews were proud of the blessings they enjoyed as God’s people. They boasted that they knew God’s law, and thought that they could teach it to others (17-20). But they themselves did not practise what they taught, and so brought shame on the name of God (21-24).

Paul reminds the Jews that religious rites such as circumcision are of no value unless the person’s life is in keeping with the meaning of the rite. Circumcision was a sign God gave to Israel that spoke of cleansing and holiness; but an uncircumcised person with a pure life is more acceptable to God than a circumcised person with an impure life (25-27). The true Jews, the true people of God, are not those who have the mark of circumcision, but those who have pure hearts (28-29). (Circumcision was a minor surgical operation performed on Jewish boys when they were eight days old. It was a rite that God gave to the father of the race, Abraham, and it passed on to all male descendants as a physical sign that Israel was God’s covenant people; see Genesis 17:9-14.)

Coffman's Commentaries on the Bible

For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.

Beginning here, and to the end of the chapter, Paul discussed circumcision, which was to the Jew, and especially to them here addressed, a refuge of last resort, wherein, if all else failed, he still might claim eternal life as his just inheritance. Charles Hodge noted that:

It is obvious that the Jews regarded circumcision as in some way securing their salvation. That they did so regard it may be proved, not only from such passages of the New Testament where the sentiment is implied, but also by the direct assertion of their own writers. Such assertions have been gathered in abundance from their own works by Eisenmenger, Shoettgen, and others. For example, Rabbi Menachem, in his commentary on the Book of Moses (folio 43, column 3), says, "Our Rabbis have said, that no circumcised man will see hell." <footnote8> Charles Hodge, op. cit., p. 64.

Circumcision, as Paul discussed it here, refers to the rite itself, not to the whole law of which that rite was a covenant seal. The fact that Paul began with a declaration that circumcision was profitable for them that kept the law was apparently in anticipation of the advantages pertaining to the Jew which he discussed immediately afterwards in Romans 3. But, while allowing the validity of the rite when used as God intended it, Paul did not hesitate to blast this last refuge of apostates by showing that not even circumcision could do a man any good eternally, if he did not keep the law. To transgressors of the law (not occasional and inadvertent transgressors, but the hardened and impenitent) circumcision became uncircumcision. Every Israelite should have known that already. Historically, circumcision had never been alleged as any reason why the death penalty should not have been executed upon sabbath breakers (Numbers 15:35) and such men as Achan (Joshua 7:24), nor as any impediment to their Rabbi's casting out of their synagogues persons they judged unworthy. From these well-known facts, they should have been able to deduce the great corollary that no such thing as circumcision could possibly prevent the judgment of God upon apostates.

Barnes' Notes on the Whole Bible

For circumcision - John 7:22 note; Acts 7:8 note. This was the special rite by which the relation to the covenant of Abraham was recognised; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high importance to the rite.

Verily profiteth - Is truly a benefit; or is an advantage. The meaning is, that their being recognised as members of the Jewish commonwealth, and introduced to the privileges of the Jew, was an advantage; see Romans 3:1-2. The apostle was not disposed to deny that they possessed this advantage, but he tells them why it was a benefit, and how it might fail of conferring any favor.

If thou keep the law - The mere sign can be of no value, The mere fact of being a Jew is not what God requires. It may be a favor to have his Law, but the mere possession of the Law cannot entitle to the favor of God. So it is a privilege to be born in a Christian land; to have had pious parents; to be amidst the ordinances of religion; to be trained in Sundayschools; and to be devoted to God in baptism: for all these are favorable circumstances for salvation. But none of them entitle to the favor of God; and unless they are improved as they should be, they may be only the means of increasing our condemnation; 2 Corinthians 2:16.

Thy circumcision is made uncircumcision - Thy circumcision, or thy being called a Jew, is of no value. It will not distinguish you from those who are not circumcised. You will be treated as a pagan. No external advantages, no name, or rite, or ceremony will save you. God requires the obedience of the heart and of the life. Where there is a disposition to render that, there is an advantage in possessing the external means of grace. Where that is missing, no rite or profession can save. This applies with as much force to those who have been baptized in infancy, and to those who have made a profession of religion in a Christian church, as to the Jew.

Living By Faith: Commentary on Romans & 1st Corinthians

2:25-27: For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision. 26 If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? 27 and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?

The 25^th verse reminded the Jews that circumcision alone could not make them pleasing to God. This act only had value if it was accompanied by obedience to the law. If the Jews who lived under the Old Testament failed to keep the law, their “circumcision became uncircumcision.” This verse literally says, “If you are a lawbreaker, your circumcision has become a foreskin.” Circumcision was not a magic shield; the act needed to be accompanied by obedience to the laws and will of God.

When people received circumcision, they had an obligation to keep the whole law (Galatians 5:3). Furthermore, circumcision did not exempt the Jews from sin. Anytime an accountable person breaks God’s law he becomes a sinner (1 John 3:4). Since the wages of sin is death (Romans 6:23), the Jews who sinned under the law were condemned (Romans 2:12). A Jewish lawbreaker was therefore just as bad as a Gentile lawbreaker, even though the Jews had the covenant of circumcision (Genesis 17:12). This point was also made by Jesus in John 8:34.

At the beginning of verse 25 Paul described circumcision with the word “profit” (opheleo). He used this same term in describing love (1 Corinthians 13:3). The 1 Corinthians 13:1-13 reference says magnificent acts of benevolence are profitless if they are not done with love. This is also true of circumcision. The idea that circumcision by itself was without value must have shocked the Jews. The Hebrews believed they were the special people of God and circumcision was the answer to all their problems. This belief was completely wrong. Those now living should learn from this error, but this problem still persists. Some think certain acts in Christianity (having faith, repentance, baptism, etc.) will save them. The Jews could not be saved by a certain act. The same is true for Christians. They cannot be saved by one or more acts. To be a child of God certain actions are required, but these acts must be accompanied by a godly life. For information about the word “transgressor” (“breaker,” KJV), see the commentary on verse 27.

The subject of circumcision (peritome) is discussed more in the book of Romans than any other New Testament book. In Romans this term occurs for the first time in verse 25. The other instances of its occurrence in this epistle are 2:26, 27, 28, 29; 3:1, 30; 4:9, 10, 11, 12; 15:8. The CBL (Romans, p. 49) noted, “The word ‘circumcision’ (peritome) occurs 35 times in the New Testament, 15 times in Romans (6 times in this chapter) and 7 times in Galatians. Romans and Galatians give major attention to the means of salvation alike for both Jew and Gentile.” The word translated uncircumcision “occurs 19 times in the New Testament, 10 times in Romans 3:1-31 times in Galatians. These two words are almost exclusive to Paul’s epistles” (ibid).

In verse 26 the thought is simple and hypothetical (note the word “if”). This statement shows that Gentiles (people who were uncircumcised, compare Ephesians 2:11) could live as God wanted, and this godly living would be “counted” (reckoned) as circumcision. That is, God would look upon the Gentiles with favor and acceptance. God would not turn away the Gentiles who kept the Jewish law.

A study of verses 25-26 shows that Paul said the same thing twice, but he reversed the thought. Verse 25 speaks of Jews who did not keep the law. Those who failed to keep the law had their circumcision become uncircumcision. The Gentiles (who were not circumcised) became circumcised if they obeyed the Old Testament system. An example of a Gentile out-faithing (living better than) a Jew is found in Matthew 8:10. The Lord marveled at the response from a Gentile. The key to being right with God in the past and the key to being right with Him in the present is obedience. Actions such as circumcision will have no meaning when the final judgment occurs unless people are obedient (Matthew 7:21; Hebrews 5:8-9).

Verse 26 has been used to belittle the value of baptism. Since the Gentiles were saved without circumcision, it has been argued that sinners can be saved without baptism. While this may appear to be a parallel matter, it is not an accurate comparison. Whiteside (Romans, p. 64) rightly notes that the Gentiles had no command or obligation to be circumcised. On the other hand, unsaved sinners are commanded to be baptized (Acts 10:48; Mark 16:16; 1 Peter 3:20-21). Since circumcision was an option for the Gentiles but baptism is a command, the two acts are not comparable.

The 27^th verse states that on the Day of Judgment Gentiles will indict some Jews. Though the Jews had circumcision, many of them were lawbreakers. The Gentiles who abided by the law will be put forward as evidence against God’s people. This evidence will condemn many Jews. On the Day of Judgment God will use righteous Gentiles to show the Jews that they too could have lived lives which pleased God. If at the end of time any Jew says, “I couldn’t live that kind of life,” God will be able to say, “Others did and here they are.” A good parallel text is Matthew 12:41-42.

When Paul said the Jews were “transgressors” of the law, he used a special term (parabates). This word meant “stepping across the line of right into the path of wrong” (CBL, GED, 5:44). It “always occurs in connection with self-righteous, standard-conscious Jewish audiences” (ibid). For the Jews and Gentiles who lived prior to New Testament times, “the keeping and transgressing of the law determine how the roles are distributed in the final judgment” (Exegetical Dictionary of the New Testament, 3:14).

Calvin's Commentary on the Bible

25.For circumcision indeed profits, etc. He dissipates by anticipation what the Jews might have objected in opposition to him in the defense of their own cause: for since circumcision was a symbol of the Lord’s covenant, by which he had chosen Abraham and his seed as his peculiar people, they seemed not to have gloried in vain; but as they neglected what the sign signified, and regarded only the outward form, he gives this answer — That they had no reason to lay claim to any thing on account of the bare sign. The true character of circumcision was a spiritual promise, which required faith: the Jews neglected both, the promise as well as faith. Then foolish was their confidence. Hence it is, that he omits to state here the main use of circumcision, and proceeds to expose their gross error, as he does in his Epistle to the Galatians. And this ought to be carefully noticed; for if he were explaining the whole character and design of circumcision, it would have been inconsistent in him not to have made mention of grace and free promise: but in both instances he spoke according to what the subject he had in hand required, and therefore he only discussed that part which was controverted.

They thought that circumcision was of itself sufficient for the purpose of obtaining righteousness. Hence, speaking according to such an opinion, he gives this reply — That if this benefit be expected from circumcision, it is on this condition, that he who is circumcised, must serve God wholly and perfectly. Circumcision then requires perfection. The same may be also said of our baptism: when any one confidently relies on the water of baptism alone, and thinks that he is justified, as though he had obtained holiness by that ordinance itself, the end of baptism must be adduced as an objection; which is, that the Lord thereby calls us to holiness of life: the grace and promise, which baptism testifies (testificatur ) and seals, (obsignat ,) need not in this case to be mentioned; for our business is with those who, being satisfied with the empty shadow of baptism, care not for nor consider what is material (solidum — substantial) in it. And this very thing you may observe in Paul — that when he speaks to the faithful of signs, apart from controversy, he connects them with the efficacy and fulfillment of the promises which belong to them; but when he contends with the absurd and unskillful interpreters of signs, he omits all mention of the proper and true character of signs, and directs his whole discourse against their perverted interpretation.

Now many, seeing that Paul brings forward circumcision rather than any other part of the law, suppose that he takes away justification only from ceremonies: but the matter is far otherwise; for it always happens, that those who dare to set up their own merits against the righteousness of God, glory more in outward observances than in real goodness; for no one, who is seriously touched and moved by the fear of God, will ever dare to raise up his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it. But as to the Pharisees, who were satisfied with imitating holiness by an outward disguise, it is no wonder that they so easily deluded themselves. Hence Paul, after having left the Jews nothing, but this poor subterfuge of being justified by circumcision, does now also take from them even this empty pretense.

Smith's Bible Commentary

Chapter 2

Therefore thou art inexcusable, O man, whosoever thou art that judges ( Romans 2:1 ):

You see, I read this list and I say, "Oh, yes, it is horrible. My, I just don't know what we are going to do, the world is going so terrible, bad. Terrible that people would do those kind of things, terrible that people would live like that." Well, you are inexcusable O man whoever you are that judges.

for wherein you judge another, you are condemning yourself; for you that judge are doing the same things ( Romans 2:1 ).

We have got to be careful of this judgment bit. Because if I have the capacity to judge someone else and say, "That is wrong, he should not be doing that." Then I am condemning myself, because I know it is wrong and if I do it, it is doubly wrong, because I know it is wrong because I said it was wrong. You know, it is amazing how horrible our sins look when someone else is doing them. Let someone else commit my sins, and I can get just all kind of righteous indignation. I can tell you why I did it, I can justify it. But it is horrible when someone else does it. It is terrible. Be careful, O man, whoever you are who judges, you are only condemning yourself because you are testifying to the fact that you know better, when you have done those things yourself.

But we are sure that the judgment of God is according to truth against them which commit such things. [God will have true judgment.] And you think, O man, that judges those who do such things, and that you are doing the same, that you're going to escape the judgment of God? ( Romans 2:2-3 )

I Corinthians, chapter 5, Paul tells us that we are all to appear before the judgment seat of Christ to receive the things that we have done in our bodies, whether they be good or evil, knowing therefore the terror of the Lord we seek to persuade men. Do you think that you are going to escape the judgment of God? Do you think that you have got some kind of an immunity or a divine dispensation that you can get by with it?

Or do you despise the riches of God's goodness and forbearance and longsuffering ( Romans 2:4 );

You see, the mistake that many people so often make is the misinterpreting of the long-suffering and the patience of God. God is so forbearing with us. God is so patient with us. God is so long-suffering. He doesn't immediately smite us and cut us off when we do evil. God has great patience with evildoers. I wouldn't have that much patience. I would rather God didn't. I would rather God just wipe them out. When I read of some of these things and I read the guy murders his family up in Chino and you see him in court and you know it will be months of court appearances and you think, "Oh, God. Quick justice, Lord." But when it is me, "Oh, patience, Lord. I am working on it now and I hope one of these days, Lord, I am going to conquer." But sometimes I misinterpret that patience of God and that long-suffering as approval or that God really doesn't or it doesn't matter to God. Or people actually become so deceived that they believe that God is approving the things they do because they say, "I still have such blessing upon my life." You know, "If God wasn't pleased with the way I was doing, then He surely would have taken away the blessings and all from my life." And because their lives continue to be blessed, they say, "Well, God is approving the things that I am doing." Not so. Do you think you are going to escape the judgment of God?

Do you despise the riches of His goodness and forbearance and long-suffering?

Don't you know that the goodness of God is intended to lead you to repentance? But, after the hardness and impenitent heart, you are actually treasuring up for yourself wrath against the day of wrath and the revelation of the righteous judgment of God ( Romans 2:4-5 );

Actually, it is just like a dam holding back this judgment of God, and you are just storing up as you continue in your ways of sin and unrighteousness. It is just storing up and one day the dam is going to be released and the flood of judgment is going to carry you away. Woe, woe, woe to the inhabitors of the earth by reason of the three trumpets which are yet to sound. Then we are reading of the angels warning of the wrath of God that is coming as He pours out the cup of His wrath and fury upon man. Let me tell you something, the earth in which we live is ripening for judgment. In fact, as I look at the world today and the things in the world today, I wonder just how much longer God can wait before He judges. The Bible tells us that God waited a long time while Noah was building the ark, but the judgment did come.

God's judgment is going to come again, and it is just being treasured up, or stored up against the day of the wrath of the revelation of the righteous judgment of God.

Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honor and immortality, [God will grant to them] eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, [they will receive the] indignation and wrath, tribulation and anguish, upon every soul of man that's doing evil; the Jew first, and also the Gentile; but glory, and honor, and peace, to every man that is working good, to the Jew first, and also to the Gentile: for there is no respect of persons with God ( Romans 2:6-11 ).

It doesn't matter if you are a Jew or Gentile, God doesn't respect your person. It is what you are that God acknowledges, and what you are doing.

For as many as have sinned without law will perish without law; and as many as have sinned in the law shall be judged by the law ( Romans 2:12 );

Now the Gentiles without the law, they are going to be judged without the law. There is the law that God has written in our own hearts, the conscience, the Jews have the law, God will judge them by that law.

(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, who have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile either accusing or else excusing one another;) ( Romans 2:13-15 )

God has written His law in every man's heart. There is that consciousness and awareness of good and evil. It is innate--written in my heart by God, and my conscience either excuses or accuses me.

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Behold ( Romans 2:16-17 ),

Now he is addressing himself to the Jews in Rome,

you are called a Jew, and you are resting in the law, and you make your boast of God, that you know his will, you approve the things that are more excellent, because you have been instructed out of the law; and you are confident that you are a guide of the blind, a light to those which are in darkness, you are an instructor of the foolish, a teacher of babes, you have a form of knowledge and of the truth in the law. [How about it, though,] you that are teaching others, do you not teach yourself? You that are preaching that a man should not steal, do you steal? You that say that a man should not commit adultery, do you commit adultery? You that abhorrest idols, do you commit sacrilege? Thou that makes thy boast of the law, through breaking the law dishonorest thou God? ( Romans 2:17-23 )

Paul is now talking to the Jews. They had this position of spiritual superiority over other men, "God has revealed His will to the Jews, God has given a law to the Jews. We are a guide to the blind, and we are light to those in darkness. We are an instructor of the foolish." But Paul said, "Look, in teaching others don't you listen to yourself, aren't you learning yourself?"

Now Jesus said to His disciples, "Unless your righteousness exceeds that of the Scribes and Pharisees you're not going to enter the kingdom of heaven." As He began to illustrate that statement, He shows that the righteousness of the Scribes and the Pharisees was totally related to outward observances of the law, when inwardly they were violating the law. The law says, thou shalt not kill, but you hate that man so much you would love to kill him. As far as Jesus is concerned, you are guilty of violating the law "thou shall not kill." Thou shall not commit adultery, and yet you have such great lust and desire for that gal. God says, "Hey, you have committed adultery in your heart. The law is spiritual. So Paul is saying, "Hey, you teach you shouldn't commit adultery, do you commit adultery? Do you say you shouldn't have idols, do you commit sacrilege? Is there some idol in your life? Something that you hold up to be more important than God. Some goal or ambition or desire that supercedes your love for God?

For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if you keep the law: but if you be a breaker of the law, thy circumcision is made uncircumcision ( Romans 2:24-25 ).

Now the idea of circumcision. There is a spiritual concept behind it and it is the cutting away of the flesh, which means I am to live after the Spirit and not after the flesh. That was the spiritual symbolism of circumcision, a race of people who would live after the Spirit, who would walk after God, not walking after the flesh. But the people began to take the physical rite and deny the spiritual application. Though physically they were circumcised, spiritually they walked after the flesh. Paul said, "I don't care if you have been physically circumcised, if you are still walking after the flesh, your physical circumcision is meaningless."

Because it isn't the circumcision of the flesh that really counts before God, it is the circumcision of the heart. In the same token as Christians, water baptism symbolizes the death and the end of the old life after the flesh, and coming up out of the water symbolizes the new resurrected life in Jesus Christ. If I have been baptized forward, backwards and three times in the name of the Father, Son and the Holy Spirit, and I am still walking after the flesh, that baptism is totally meaningless. For it is the baptism of the heart that counts, the circumcision of the heart that counts. God wants me to be walking after the Spirit, to be desiring in my heart the walk of the Spirit.

Therefore, if the uncircumcision [that is, the Gentile uncircumcised] keeps the righteousness of the law, shall not his uncircumcision be counted for circumcision? ( Romans 2:26 )

Now this is also true in baptism. If a person has never gone through the physical rite of baptism, if he is indeed alive unto God in the Spirit and living and walking after the Spirit, his faith in God and walk after the Spirit counts for his not being baptized in water. I disagree with these people who place a tremendous emphasis upon getting them down to the water and baptizing them in order that they might be saved. For the true baptism is of the heart, a clear conscience before God. It isn't the washing away of the filth of the flesh according to Peter. And Paul the apostle himself said, "I thank God I didn't baptize any of you but Crispus and Gaius," as he wrote to the Corinthian church. He said, "God didn't call me to baptize, but to preach the gospel."

Therefore, God is looking at the man's heart. God is looking at your heart. What is it that you desire? "One thing have I desired of the Lord, and that will I seek after." Am I really seeking after the Lord, to dwell in His presence, to live and fellowship, continual fellowship with Him? Or do I pay Him service on Sunday and then the rest of the week devote my life to my pursuit after my fleshly, worldly desires, goals, and ambitions?

Shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision are transgressing the law? For he is not a Jew, who 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 ( Romans 2:27-29 ).

Not seeking the approval of men, but seeking the approval of God, walking after God in the Spirit. It isn't the life in the flesh that man sees that is important, it is the life in the Spirit that God sees which is important--my heart and the position of my heart before God.

Now Paul has in the first two chapters successfully made us all guilty. The Gentile world in its degraded state, reprobate mind, guilty before God, because not only are they doing these unspeakable things, but they are taking pleasure in those that do them. But also the Jew who judges the Gentile and says, "Oh, isn't it terrible that they are doing those things and living that way?" He is also guilty before God, because though he is giving God lip service, perhaps making outward observances of the law within his heart, there is defilement. He judges others for what they are doing, but he is guilty of doing the same himself. So he also is guilty before God. The man who has never heard is guilty because God has written His law in his heart, and he will be judged without the law. God has revealed Himself in nature and that which can be known of God is plainly, clearly displayed in nature but is ignored. The message of God through nature, because he didn't want to retain God in his heart, and thus, he looked at nature with a presuppositional base that God does not exist. The whole world is now guilty before God.

Terrible place to leave you. When we come back we'll find God's solution in chapters 3-4 with a guilty world. We will see God's provision for sinful man as Paul begins to unfold for us the glorious grace of God revealed through Jesus Christ. Paul loves to paint pictures; he loves to paint pictures of the grace of God, but in order that we might enjoy all of the beauties and the brilliance of the grace of God, the colors, it is important, first of all, to paint a background for the picture. So he takes his canvas and he dips his brush in cold black paint, and he paints the background, in chapters 1 and 2 of Romans. He is giving you this background that he might now splash upon the canvas the brilliance of the glory of the grace of God that He has revealed to us through Jesus Christ. We, the sinning world, deserving that wrath of God, and yet, being offered a glorious place of fellowship and life with God, living and walking after the Spirit, that eternal life of God being offered to man. So we'll get into the glorious grace of God, God's solution for sinning man. So you can move ahead. There is no rule against reading chapters 3 and 4 in advance, discovering what God has done, provide for us His glorious grace.

May the Lord be with you and bless you as you walk with Him. May the Lord clean up your T.V. viewing, your magazine reading. God help us not to be caught in that trap of living after the flesh, that is death. Not to enjoy the things of the flesh, taking pleasure in those that do them. May we take pleasure in walking with God, fellowshipping with Him, experiencing His presence, His love, His power in our lives. May you come into a deeper, richer, fuller appreciation of God's love and grace for you. In Jesus' name. "

Contending for the Faith

For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

For circumcision verily profiteth, if thou keep the law: Neither can the Jew appeal to God’s longsuffering, for to do so, while continuing to sin, is to blaspheme God and evoke His wrath. Security in the law is negated because he has not kept the law and the law leaves the sinner utterly without excuse. But will not circumcision suffice to shield him from the wrath of God? Nygren asks:

Did not God Himself establish the covenant with Israel and designate circumcision as the seal of the covenant? Is it possible for God to be angry at His peculiar people who bear the mark of circumcision as evidence that they belong to Him? (132).

Surely, there is secure protection in this rite given by God to mark His own.

The problem arises when we recognize that the covenant, of which circumcision is a seal, is a covenant of law. Consequently, circumcision is of advantage only if one keeps the law in obedience. If one becomes a lawbreaker, circumcision will not shield him from God’s wrath. Whiteside remarks:

Paul was seeking to show the Jews that this sign of covenant relationship was worthless to the one who did not live up to the covenant requirements. What avails it for me to show a written covenant between me and another man, if he can show that I have broken every covenant requirement? If he can do so, it is the same as if I had no contract (63).

Yes, there is advantage in circumcision if one obeys the covenant; however, a just God cannot overlook disobedience of the law by His covenant people.

but if thou be a breaker of the law, thy circumcision is made uncircumcision: As shall become more evident momentarily, when the Jew breaks the law, it is not that his circumcision has been annulled in God’s sight; but, rather, he has become uncircumcised in heart. In other words, his heart is far from God, and his life is a contradiction of his covenant relationship with God. He is still a member of God’s special people, but he is nevertheless subject to wrath for he has broken the agreement. The stress is not on the seal of the covenant but on the substance of it.

Dr. Constable's Expository Notes

2. The guilt of the Jews 2:17-29

Even though the Jews had the advantages of the Mosaic Law and circumcision, their arrogance and fruitlessness offset these advantages. Divinely revealed religion is no substitute for trust and obedience toward God. Romans 2:17-29 are similar to Romans 1:18-32. In Romans 2:17-29, Paul showed that Jews are guilty before God just as he formerly proved all humanity guilty. In both sections he pointed out that man knew the truth but rejected it and consequently became guilty of idolatry, sensuality, and immorality.

"In the previous section Paul addressed his Jewish readers in a relatively restrained manner. But here the mood changed. Once again he employed the diatribe style that he used in the opening verses of chap. 2. His tone became quite severe as he laid out before them the absolute necessity of bringing their conduct into line with their profession. From this point on to the end of the second major division (Romans 3:20), we hear Paul the preacher convincing his listeners of their need for a different kind of righteousness. Although in another letter he claimed that his preaching was not eloquent (1 Corinthians 2:1-5), it is hard to deny that here in Romans we are dealing with the dynamic rhetoric of an evangelist bent on persuasion." [Note: Mounce, pp. 97-98.]

"Paul here claims for the Jew nothing more than what the Jews of his day were claiming for themselves; every item on the list in Romans 2:17-20 is paralleled in Jewish literature of the time." [Note: Moo, p. 159.]

Dr. Constable's Expository Notes

Next to the Mosaic Law, the Jews boasted almost equally in their circumcision. Most of the Jews in Paul’s day believed that God would not permit any observant Jew to enter perdition.

"R. [Rabbi] Levi said; In the Hereafter Abraham will sit at the entrance to Gehenna, and permit no circumcised Israelite to descend therein. What then will he do to those who have sinned very much? He will remove the foreskin from babes who died before circumcision and set it upon them [the sinners], and then let them descend into Gehenna . . ." [Note: Midrash Rabbah, Genesis , 1:409-10. Cf. Genesis Rabbah, trans. Jacob Neusner, 2:182.]

Another rabbinic view was that God will send an angel who stretches the foreskin of great sinners and then they descend into Gehenna. [Note: Midrash Rabbah, Exodus, pp. 234-35.] The Jews felt circumcision guaranteed their acceptance by God, provided they did not sin "very much" (as some Christians believe baptism guarantees salvation). Paul reminded such people that reality is more important than profession and obedience more vital than testimony. Circumcision would not shield them from God’s wrath if they failed to do all He commanded.

". . . in contrast to Jewish teachers, who held that only a radical decision to renounce the covenant invalidated one’s circumcision, Paul argues that simple transgression of the law can have the same effect." [Note: Moo, p. 169.]

"In the Greek this second part of Romans 2:25 is interesting: ’If you are a lawbreaker, your circumcision has become a foreskin.’" [Note: Witmer, p. 447.]

In our day cans and bottles have labels on them to indicate what is inside. Circumcision was a label and implied that the Jew was obedient to God. However if he was not completely obedient the label was not only worthless but misleading. The contents of the can are more important than the label. Similarly if a Gentile was completely obedient to God the absence of the label of circumcision was not of major consequence. The Jews had put more emphasis on the presence of the label than on the contents of the can. Paul’s point was that disobedience brings condemnation and perfect obedience theoretically brings salvation, regardless of whether one is a Jew or a Gentile.

"Israel’s neighbours for the most part practiced circumcision (the Philistines were a notorious exception); but the circumcision of Israel’s neighbours was not a sign of God’s covenant, as Israelite circumcision was intended to be." [Note: Bruce, p. 89.]

The reference to the "letter" (Romans 2:27) probably means that the Jews had the Law written down.

Barclay's Daily Study Bible

Chapter 2

THE RESPONSIBILITY OF PRIVILEGE ( Romans 2:1-11 )

2:1-11 So, then, O man, everyone of you who judges others, you yourself have no defence. While you judge others, you condemn yourself, for you who set yourself up as a judge do exactly the same things. We know that God's judgment is directed against all who do such things, and that it is based on reality. Are you counting on this, O man, you who set yourself up as a judge upon people who do such things and who do them yourself--that you will escape the condemnation of God? Or, are you treating with contempt the wealth of his kindness and forbearance and patience, not realizing that God's kindness is meant to lead you to repentance? In your obtuseness, and in your impenitent heart, you are storing up for yourself wrath in the day of wrath, the day when there will be revealed the righteous judgment of God, who will settle accounts with each man according to his deeds. To those who sought glory and honour and immortality in steadfast good work, he will assign eternal life. To those who were dominated by ambition, who were disobedient to truth and obedient to evil, there will be wrath and anger, tribulation and affliction. These things will come upon every soul of man who does the bad thing, upon the soul of the Jew first and then of the Greek. But glory and honour and peace will come to everyone who does the good thing, to the Jew first and then to the Greek, for there is no favouritism with God.

In this passage Paul is directly addressing the Jews. The connection of thought is this. In the foregoing passage Paul had painted a grim and terrible picture of the heathen world, a world which was under the condemnation of God. With every word of that condemnation the Jew thoroughly agreed. But he never for a moment dreamed that he was under a like condemnation. He thought that he occupied a privileged position. God might be the judge of the heathen, but he was the special protector of the Jews. Here Paul is pointing out forcibly to the Jew that he is just as much a sinner as the Gentile is and that when he is condemning the Gentile he is condemning himself. He will be judged, not on his racial heritage, but by the kind of life that he lives.

The Jews always considered themselves in a specially privileged position with God. "God," they said, "loves Israel alone of all the nations of the earth." "God will judge the Gentiles with one measure and the Jews with another." "All Israelites will have part in the world to come." "Abraham sits beside the gates of hell and does not permit any wicked Israelite to go through." When Justin Martyr was arguing with the Jew about the position of the Jews in the Dialogue with Trypho, the Jew said, "They who are the seed of Abraham according to the flesh shall in any case, even if they be sinners and unbelieving and disobedient towards God, share in the eternal Kingdom." The writer of the Book of Wisdom comparing God's attitude to Jews and Gentiles said: "These as a father, admonishing them, thou didst prove; but those as a stern king, condemning them, thou didst search out" ( Wis_11:9 ). "While therefore thou dost chasten us, thou scourgest our enemies a thousand times more" ( Wis_12:22 ). The Jew believed that everyone was destined for judgment except himself. It would not be any special goodness which kept him immune from the wrath of God, but simply the fact that he was a Jew.

To meet this situation Paul reminded the Jews of four things.

(i) He told them bluntly that they were trading on the mercy of God. In Romans 2:4 he uses three great words. He asks them: "Are you treating with contempt the wealth of his kindness, and forbearance and patience?" Let us look at these three great words.

(a) Kindness (chrestotes, G5544) . Of this Trench says: "It is a beautiful word, as it is the expression of a beautiful idea." There are two words for good in Greek; there is agathos ( G18) and there is chrestos ( G5543) . The difference between them is this. The goodness of a man who is agathos ( G18) may well issue in rebuke and discipline and punishment; but the goodness of a man who is chrestos ( G5543) is always essentially kind. Jesus was agathos ( G18) when he drove the moneychangers and the sellers of doves from the Temple in the white heat of his anger. He was chrestos ( G5543) when he treated with loving gentleness the sinning woman who anointed his feet and the woman taken in adultery. So Paul says, in effect, "You Jews are simply trying to take advantage of the great kindness of God."

(b) Forbearance (anoche, G463) . Anoche is the word for a truce. True, it means a cessation of hostility, but it is a cessation that has a limit. Paul, in effect, is saying to the Jews, "You think that you are safe because God's judgment has not yet descended upon you. But what God is giving you is not carte blanche to sin; he is giving you the opportunity to repent and to amend your ways." A man cannot sin forever with impunity.

(c) Patience (makrothumia, G3115) . Makrothumia is characteristically a word which expresses patience with people. Chrysostom defined it as the characteristic of the man who has it in his power to avenge himself and deliberately does not use it. Paul is, in effect, saying to the Jews: "Do not think that the fact that God does not punish you is a sign that he cannot punish you. The fact that his punishment does not immediately follow sin is not a proof of his powerlessness; it is a proof of his patience. You owe your lives to the patience of God."

One great commentator has said that almost everyone has "a vague and undefined hope of impunity," a kind of feeling that "this cannot happen to me." The Jews went further than that; "they openly claimed exemption from the judgment of God." They traded on his mercy, and there are many who to this day seek to do the same.

(ii) Paul told the Jews that they were taking the mercy of God as an invitation to sin rather than as an incentive to repentance. it was Heine who made the famous, cynical statement. He was obviously not worrying about the world to come. He was asked why he was so confident, and his answer was, "God will forgive." He was asked why he was so sure of that, and his reply was, "C'est son metier" "It is his trade." Let us think of it in human terms. There are two attitudes to human forgiveness. Suppose a young person does something which is a shame, a sorrow and a heartbreak to his parents, and suppose that in love he is freely forgiven, and the thing is never held against him. He can do one of two things. He can either go and do the same thing again, trading on the fact that he will be forgiven once more; or he can be so moved to wondering gratitude by the free forgiveness that he has received, that he spends his whole life in trying to be worthy of it. It is one of the most shameful things in the world to use love's forgiveness as an excuse to go on sinning. That is what the Jews were doing. That is what so many people still do. The mercy and love of God are not meant to make us feel that we can sin and get away with it; they are meant so to break our hearts that we will seek never to sin again.

(iii) Paul insists that in God's economy there is no most favoured nation clause. There may be nations which are picked out for a special task and for a special responsibility, but none which is picked out for special privilege and special consideration. It may be true, as Milton said, that "When God has some great work he gives it to his Englishmen," but it is a great work that is in question, not a great privilege. The whole of Jewish religion was based on the conviction that the Jews held a special position of privilege and favour in the eyes of God. We may feel that that is a position which nowadays we are far past. But is it? Is there no such thing nowadays as a colour bar? Is there no such thing as a conscious feeling of superiority to what Kipling called "lesser breeds without the law"? This is not to say that all nations are the same in talent. But it is to say that those nations who have advanced further ought not to look with contempt on the others, but are, rather, under the responsibility to help them move forward.

(iv) Of all passages of Paul this deserves to be studied most carefully in order to arrive at a correct idea of Paulinism. It is often argued that his position was that all that matters is faith. A religion which stresses the importance of works is often contemptuously waved aside as being quite out of touch with the New Testament. Nothing could be further from the truth. "God," said Paul, "will settle with each man according to his deeds." To Paul a faith which did not issue in deeds was a travesty of faith; in fact it was not faith at all. He would have said that the only way in which you can see a man's faith at all is by his deeds. One of the most dangerous of all religious tendencies is to talk as if faith and works were entirely different and separate things. There can be no such thing as faith which does not issue in works, nor can there be works which are not the product of faith. Works and faith are inextricably bound up together. How, in the last analysis, can God judge a man other than by his deeds? We cannot comfortably say, "I have faith," and leave it at that. Our faith must issue in deeds, for it is by our deeds we are accepted or condemned.

THE UNWRITTEN LAW ( Romans 2:12-16 )

2:12-16 As many as sinned without the law shall also perish without the law; and as many as sinned in the law shall be judged by the law; for it is not the hearers of the law who are righteous in the sight of God, but it is the doers of the law who will be accounted righteous, in that day when God judges the hidden things of men according to my gospel through Jesus Christ. For whenever the Gentiles, who do not possess the law, do by nature the deeds of the law, they, although they do not possess the law, are a law to them selves. They show the work of the law written on their hearts, while their consciences bear them witness, and while their thoughts within accuse or excuse them.

In the translation we have slightly changed the order of the verses. In the sense of the passage Romans 2:16 follows Romans 2:13, and Romans 2:14-15 are a long parenthesis. It is to be remembered that Paul was not writing this letter sitting at a desk and thinking out every word and every construction. He was striding up and down the room dictating it to his secretary, Tertius ( Romans 16:22), who struggled to get it down. That explains the long parenthesis, but it is easier to get the correct meaning in English if we go straight from Romans 2:13 to Romans 2:16, and add Romans 2:14-15 afterwards.

In this passage Paul turns to the Gentiles. He has dealt with the Jews and with their claims to special privilege. But one advantage the Jew did have, and that was the Law. A Gentile might well retaliate by saying, "It is only right that God should condemn the Jews, who had the Law and who ought to have known better; but we will surely escape judgment because we had no opportunity to know the Law and did not know any better." In answer Paul lays down two great principles.

(i) A man will be judged by what he had the opportunity to know. If he knew the Law, he will be judged as one who knew the Law. If he did not know the Law, he will be judged as one who did not know the Law. God is fair. And here is the answer to those who ask what is to happen to the people who lived in the world before Jesus came and who had no opportunity to hear the Christian message. A man will be judged by his fidelity to the highest that it was possible for him to know.

(ii) Paul goes on to say that even those who did not know the written Law had an unwritten law within their hearts. We would call it the instinctive knowledge of right and wrong. The Stoics said that in the universe there were certain laws operative which a man broke at his peril--the laws of health, the moral laws which govern life and living. The Stoics called these laws phusis ( G5449) , which means nature, and urged men to live kata ( G2596) phusin ( G5449) , according to nature. It is Paul's argument that in the very nature of man there is an instinctive knowledge of what he ought to do. The Greeks would have agreed with that. Aristotle said: "The cultivated and free-minded man will so behave as being a law to himself" Plutarch asks: "Who shall govern the governor?" And he answers: "Law, the king of all mortals and immortals, as Pindar calls it, which is not written on papyrus rolls or wooden tablets, but is his own reason within the soul, which perpetually dwells with him and guards him and never leaves his soul bereft of leadership."

Paul saw the world divided into two classes of people. He saw the Jews with their Law given to them direct from God and written down so that all could read it. He saw the other nations, without this written law, but nonetheless with a God-implanted knowledge of right and wrong within their hearts. Neither could claim exemption from the judgment of God. The Jew could not claim exemption on the ground that he had a special place in God's plan. The Gentile could not claim exemption on the ground that he had never received the written Law. The Jew would be judged as one who had known the Law; the Gentile as one who had a God-given conscience. God will judge a man according to what he knows and has the chance to know.

THE REAL JEW ( Romans 2:17-29 )

2:17-29 If you are called by the name of Jew, if you take your rest in the Law, if you boast in God and know his will, if you give your approval to the excellent things, if you are instructed in the Law, if you believe yourself to be a leader of the blind, a light in darkness, and educator of the foolish, a teacher of the simple, if you believe yourself to have the very shape of knowledge and of truth in the Law--do you, then, who instruct another, not instruct yourself? Do you, who proclaim to others that stealing is forbidden, steal yourself? Do you, who forbid others to commit adultery, commit adultery yourself? Do you, who shudder at idols, rob temples? Do you, who boast in the Law, dishonour others by transgressing the Law? As it stands written, "Because of your conduct, God's name is ill-spoken of among the Gentiles." Circumcision is indeed an advantage if you do the Law. But if you are a transgressor of the Law your circumcision has become the equivalent of uncircumcision. For if uncircumcision observes the moral requirements of the Law, shall not uncircumcision be reckoned as the equivalent of circumcision, and will natural uncircumcision which keeps the Law, not become the judge of you who are a transgressor of the Law, although you have the letter and the circumcision? For he is not a real Jew who is externally a Jew; nor is the real circumcision the external circumcision in the flesh; but he is a real Jew who is a Jew in inward things; and real circumcision is the circumcision of the heart, in spirit, and not in letter. The praise of such a man comes not from men but from God.

To a Jew a passage like this must have come as a shattering experience. He was certain that God regarded him with special favour, simply and solely because of his national descent from Abraham and because he bore the badge of circumcision in his flesh. But Paul introduces an idea to which he will return again and again. Jewishness, he insists, is not a matter of race at all; it has nothing to do with circumcision. It is a matter of conduct. If that is so, many a so-called Jew who is a pure descendant of Abraham and who bears the mark of circumcision in his body, is no Jew at all; and equally many a Gentile who never heard of Abraham and who would never dream of being circumcised, is a Jew in the real sense of the term. To a Jew this would sound the wildest heresy and leave him angry and aghast.

The last verse of this passage, ( Romans 2:29), contains a pun which is completely untranslatable. "The praise of such a man comes not from men but from God." The Greek word for praise is epainos ( G1868) . When we turn back to the Old Testament ( Genesis 29:35; Genesis 49:8), we find that the original and traditional meaning of the word Judah is praise (epainos, G1868) . Therefore this phrase means two things. (a) It means the praise of such a man comes not from men but from God. (b) It means the Jewishness of such a man comes not from men but from God. The sense of the passage is that God's promises are not to people of a certain race and to people who bear a certain mark on their bodies. They are to people who live a certain kind of life irrespective of their race. To be a real Jew is not a matter of pedigree but of character; and often the man who is not racially a Jew may be a better Jew than the man who is.

In this passage Paul says that there are Jews whose conduct makes the name of God ill-spoken of among the Gentiles. It is a simple fact of history that the Jews were, and often still are, the most unpopular people in the world. Let us see just how the Gentiles did regard the Jews in New Testament times.

They regarded Judaism as a "barbarous superstition" and the Jews as "the most disgusting of races," and as "a most contemptible company of slaves." The origins of Jewish religion were twisted with a malicious ignorance. It was said that Jews had originally been a company of lepers who had been sent by the king of Egypt to work in the sand quarries; and that Moses had rallied this band of leprous slaves and led them through the desert to Palestine. It was said that they worshipped an ass' head, because in the wilderness a herd of wild asses had led them to water when they were perishing with thirst. It was said that they abstained from swine's flesh because the pig is specially liable to a skin disease called the itch, and it was that skin disease that the Jews had suffered from in Egypt.

Certain of the Jewish customs were mocked at by the Gentiles. Their abstinence from swine's flesh provided many a jest. Plutarch thought that the reason for it might well be that the Jews worshipped the pig as a god. Juvenal declares that Jewish clemency has accorded to the pig the privilege of living to a good old age, and that swine's flesh is more valuable to them than the flesh of man. The custom of observing the Sabbath was regarded as pure laziness.

Certain things which the Jews enjoyed infuriated the Gentiles. It was the odd fact that, unpopular as they were, the Jews had nonetheless received extraordinary privileges from the Roman government.

(a) They were allowed to transmit the temple tax every year to Jerusalem. This became so serious in Asia about the year 60 B.C. that the export of currency was forbidden and, according to the historians, no less than twenty tons of contraband gold was seized which the Jews had been about to despatch to Jerusalem.

(b) They were allowed, at least to some extent, to have their own courts and live according to their own laws. There is a decree issued by a governor called Lucius Antonius in Asia about the year 50 B.C. in which he wrote: "Our Jewish citizens came to me and informed me that they had their own private gathering, carried out according to their ancestral laws, and their own private place, where they settle their own affairs and deal with cases between each other. When they asked that this custom should be continued, I gave judgment that they should be allowed to retain this privilege." The Gentiles detested the spectacle of a race of people living as a kind of separate and specially privileged group.

(c) The Roman government respected the Jewish observance of the Sabbath. It was laid down that the Jew could not be called to give evidence in a law court on the Sabbath. It was laid down that if special doles were being distributed to the populace and the distribution fell on the Sabbath, the Jews could claim their share on the following day. And--a specially sore point with the Gentiles--the Jews enjoyed astrateia, that is, exemption from conscription to the Roman army. This exemption was directly due to the fact that the Jewish strict observance of the Sabbath obviously made it impossible for him to carry out military duties on the Sabbath. It can easily be imagined with what resentment the rest of the world would look on this special exemption from a burdensome duty.

There were two special things of which the Jews were accused.

(a) They were accused of atheism (atheotes, compare G112) . The ancient world had great difficulty in conceiving of the possibility of a religion without any visible images of worship. Pliny called them, "a race distinguished by their contempt for all deities." Tacitus said, "The Jews conceive of their deity as one, by the mind alone.... Hence no images are erected in their cities or even in their temples. This reverence is not paid to kings, nor this honour to the Caesars." Juvenal said, "They venerate nothing but the clouds and the deity of the sky." But the truth is that what really moved the Gentile to such dislike, was not so much the imageless worship of the Jews, as the cold contempt in which they held all other religions. No man whose main attitude to his fellows is contempt can ever be a missionary. This contempt for others was one of the things which Paul was thinking of when he said that the Jews brought the name of God into disrepute.

(b) They were accused of hatred of their fellow-men (misanthropia, compare G3404 and G444) and complete unsociability (amixia). Tacitus said of them: "Among themselves their honesty is inflexible, their compassion quick to move, but to all other persons they show the hatred of antagonism." In Alexandria the story was that the Jews had taken an oath never to show kindness to a Gentile, and that they even offered a Greek in sacrifice to their God every year. Tacitus said that the first thing Gentiles converted to Judaism were taught to do was "to despise the gods, to repudiate their nationality, and to disparage parents, children and brothers." Juvenal declared that if a Jew was asked the way to any place, he refused to give any information except to another Jew, and that if anyone was looking for a well from which to drink, he would not lead him to it unless he was circumcised. Here we have the same thing again. The basic Jewish attitude to other men was contempt and this must ever invite hatred in answer.

It was all too true that the Jews did bring the name of God into disrepute, because they shut themselves into a rigid little community from which all others were shut out and because they showed to the heathen an attitude of contempt for their worship and complete lack of charity for their needs. Real religion is a thing of the open heart and the open door; Judaism was a thing of the shut heart and the shut door.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 2:25

circumcision -- The Jews were inclined to believe that they would be spared at the last judgment by virtue of their circumcision.

Circumcision was required of all Jewish males for entrance into the covenant (Genesis 17:9-14; Leviticus 12:3), and hence it was likely viewed as a form of covenant protection. - ESVSB John 7:22; Acts 7:8.

profitable if you keep the law -- Circumcision would be of value (Gk. ōpheleō) for salvation if the circumcised would obey the law perfectly, but loses its value for those who disobey the rest of the law.

Paul takes up the issue of circumcision again in Romans 4:9-16; Galatians 2:3-5; Galatians 5:2-12; Galatians 6:12-15. -

uncircumcision -- Paul argues, however, that those who violate the law are counted before God as uncircumcised. In other words, they are outside the covenant and therefore destined for judgment. = ESVSB

Gill's Exposition of the Whole Bible

For circumcision verily profiteth,.... The plea from circumcision in favour of the Jews, and their acceptance with God, and justification before him, is here, and in the following verses, considered. The apostle allows that circumcision was profitable; which must be understood whilst it was in force, before the abrogation of it, for since, it is not profitable but pernicious; and then it was only profitable, in case the law was kept:

if thou keepest the law; that is, perfectly; for circumcision obliged persons to keep the whole law. Now the circumcised Jews did not keep it in such sense; wherefore circumcision was of no use to them, but, on the contrary, was an handwriting against them.

But if thou be a breaker of the law, thy circumcision is made uncircumcision; that is, it is not accounted circumcision; it is of no avail; such a man was all one as an uncircumcised Gentile, and appeared to be uncircumcised in a spiritual sense: the apostle perhaps alludes to a practice among some of the Jews, to bring on and draw over the foreskin, after they had been circumcised; :-.

Mitchell's Commentary on Selected New Testament Books

A wee summary.

As we went through Chapter One, we saw the universality of sin. Paul had wanted to talk

about the righteousness of God, but he realized the folly of spending time talking about that when men think they have a righteousness of their own.

So when you read Chapter One, you find the universality of sin, especially in the Gentile world. But God gave the Gentiles up. They had spurned the God of creation. They had changed the glory of the incorruptible God into an image. He had given them over unto uncleanness; and, because they changed the truth of God into a lie, He gave them up to vile affections. Then, because they refused to have God in their knowledge, He gave them over to a reprobate mind to do the inconvenient things. This is Chapter One.

Mitchell's Commentary on Selected New Testament Books

THE JEW: AS GUILTY AS THE GENTILE

Mitchell's Commentary on Selected New Testament Books

Romans 2:21. You, therefore, who teach another, do you not teach yourself? You who preach that one should not steal, do you steal?

Romans 2:22. You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob tem­ples?

The Jew refused to walk in that which he himself taught. “Thou that teachest a man that he should not steal, do you steal?” The Jew thought nothing, for example, of going down to the heathen temple and stealing the gold and the sil­ver and the precious stones, whatever was of any value in the heathen temple.

“This is for the glory of God,” he would say. “We are putting down idolatry.”

“You that preach a man should not commit adultery, do you commit adultery?” The answer, of course, is very obvious.

“You that abhorrest idols, do you commit sacri­lege?” If a Gentile came into the temple courtyard in Jerusalem, the Jews would cry out, “Sacrilege,” and get ready to kill that Gentile. But they thought nothing of going to the Gentile temple and defam­ing it and smashing things up. As I mentioned, they would plunder the heathen temples and steal everything they could lay their hands on.

Romans 2:23. You who boast in the Law, through your breaking the Law, do you dishonor God?

Romans 2:24. For “THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU,” just as it is written.

Now let me just stop here. The Jews tar­nished the very name of God. Their lives made the Gentiles curse God. For example, in Ezekiel 36:17-20, where the prophet says in effect, “When you were in Israel, you were in idolatry and moral corruption. Now you are in captivity among the nations of the earth; and, even now, the very name of Jehovah is blasphemed because of you Jews.”

You know, I couldn’t help thinking that the name of our Saviour is often blasphemed because Christians are not walking correctly before God.

I’ve had people say, “Mr. Mitchell, if that is Christianity, I don’t want it.”

My friend, that which you are looking at is not Christianity.

Dwight L. Moody had an answer when someone would point to a man who was drunk, lying in the gutter, and say, “Mr. Moody, there goes one of your converts.”

“Yes,” said Mr. Moody, “he might have been my convert. But, if he had been converted to Jesus Christ, he wouldn’t be in the gutter.”

Oh, I say sadly, how often the very actions and lives of the saints have been used by Satan to hin­der people from coming to Christ.

The other day, a friend of mine said to a young man who was a professing Christian in the army, “Did you tell anybody about the fact that you love the Saviour?”

And he said, “No.”

He said, “Well, I’m glad you didn’t because your actions are a dishonor to the Saviour. And don’t talk about your Saviour until your actions are a little more like your Saviour.”

Oh, may you and I so walk before God that our Saviour will not be dethroned or dishonored be­cause of what we say and because of what we do. I know we are all frail, and we all have certain char­acteristics and weaknesses; but let’s look to the Lord for them. If you know you have a weakness, look to the Lord that He may give you victory over it and that you may enjoy deliverance from that frailty and become a testimony for God.

Oh, I just pray that you and I may so walk be­fore God that we will shed abroad something of the sweetness of the aroma of Christ. Our lives will be a benediction to people. Perhaps, instead of people saying things against the Saviour, they might say, “You’ve got something we haven’t got. I’d like to have what you have. I’d like to have that peace, that loveliness of character, that sweetness of dis­position that you have instead of what I have.”

God grant that those of us who profess the name of “Christian” might in a very, very unusual way give forth the Word of Life.

Now, in Romans 2:25-29, you have the inconsis­tency of empty profession. He is talking especially about the Jew. Look at what he says:

Romans 2:25. For indeed circumcision is of value, if you practice the Law; but if you are a transgressor of the Law, your circumci­sion has become uncircumcision.

Romans 2:26. If therefore the uncircumcised man keeps the require­ments of the Law, will not his uncircumcision be regarded as circumcision?

Romans 2:27. And will not he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law?

Romans 2:28. For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh.

Romans 2:29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

What in the world is Paul talking about?

The Jews boasted about being the circumcised. The Gentiles, of course, were the uncircumcised. Circumcision was a sign of a covenant. God made a covenant with Abraham and his seed, and it be­came a national sign.

For example, in Exodus 31:1-18, the Sabbath Day was a national sign. The Sabbath Day is not an individual sign; it is a national sign—the sign of a covenant between God and the people of Israel. It was a sign of the Mosaic covenant.

Circumcision was a sign of the faith covenant made to Abraham and to his seed. The sign of cir­cumcision didn’t make a real Jew. Circumcision was of the heart.

For example, Ishmael was circumcised just as Isaac was; they were both sons of Abraham.

But God said, “In Isaac your seed shall be called” (Genesis 17:19 and Hebrews 11:18). His descendants were called the “children of faith,” the “children of Abraham.” Our Lord said, in effect, in John 8:39, “I know you are Abraham’s seed (na­tional); but, if you were Abraham’s children (chil­dren of faith), you would believe Me as Abraham did.”

Notice, please, outward ordinances only bene­fit if your heart is right with God. There are cer­tain privileges connected with being circumcised. For Jews, it was an outward manifestation that they belonged to God. But that would do no good if they didn’t live for Him.

Now let me bring it down to the present time. Outward ordinances are empty if your heart is not right with God. And no rite of any kind, no ordi­nance is going to shield any sinner from God. It’s got to be reality.

There are some people today who say, “Well, Mr. Mitchell, I have joined the church. I’ve been bap­tized.”

That may be true. I’m not opposed to that.

But baptism is an outward sign to the world that you belong to God. So your life should be godly. Paul here is saying, “You Jews who have the rite of circumcision, if you are not walking before God, you are in a worse plight than the Gentile who seeks to please God but who has never been circumcised. It’s no use glorying in the label if you don’t have the content.”

For example, if I can use a very crude illustra­tion, suppose I have a little ticket in my pocket and on the ticket is a label that says, “1 quart of milk.” Now which would you rather have? A little ticket with a label that says, “1 quart of milk” or a bottle of milk without the label?

“Why,” you say, “that’s a ridiculous question. Of course, I would rather have the bottle of milk without the label.”

That’s what you have here.

The Gentiles had no label, but they have reality; whereas the Jews who had the label have no real­ity.

Paul is saying, “It’s no use your boasting about a label if you don’t have the real thing. Don’t you boast about your being a Christian if you haven’t had any relationship with the Saviour.”

Now, I’m well aware that there are Christians, genuine Christians, who love the Saviour and have been baptized and have joined the church but who have certain frailties and weaknesses. I recognize that. But when a man boasts of his knowledge of God and that he is a Christian and when he lives like a man that is unsaved with no desire to change, then I question whether he really is trust­ing the Saviour.

You say, “Well, Mr. Mitchell, you can’t judge a man’s heart.”

That’s right. I can’t see your heart. God sees your heart. Men see your works. That’s why, when we get to chapter 4, we find the truth—God sees my faith, but men see my works. You can’t see my faith except as it is transmitted in works. And Paul is saying it’s no use your boasting about being a Jew, being circumcised, being superior to the Gen­tiles if your life is not real before God. God would rather accept the Gentile without the rite of cir­cumcision, without any ordinances at all if his heart is right with God.

The question I ask you is, “Is your heart right with God?”

I say, I’m not opposed to ordinances or ceremo­nies. What I’m after is the reality of your own heart life before God. You and I can discuss and argue concerning ceremonies, but that is neither here nor there if your heart is not right with God. The important thing is does your life show something of the transformation that comes to one in whom Christ dwells?

Which leads me, of course, to the third chapter. Paul continues to probe the Jew who had his knowledge in verses Romans 2:17 and Romans 2:20, his condemnation in verses Romans 2:21 to Romans 2:29, and now his advantages in Romans 3:1-8. And we are going to see that privi­lege increases responsibility. It does not free one of responsibility.

The more I know of Christ, the more responsible I am to walk before God, honoring Christ in what I say and do. This ought to be true of you. It ought to be true of all of us who love the Saviour.

Light of Israel Bible Commentary

GOD'S WRATH UPON THE JEWS

Now you, if you call yourself a Jew; if you rely on the law and boast in God; if you know his will and approve of what is superior because you are instructed by the law… Romans 2:17-18

Some scholars have felt that Paul was already bringing charges against the Jews even in the first sixteen verses of this chapter. Of course, his primary target in these early verses was the moralists among the Gentiles. It does seem true that Paul was carefully building his case in order that he might later demolish any Jewish claims of righteousness.

There is one thing for certain, from verse 17 onward Paul is most surely bringing charges against the Jews. Here the Jew is singled out by name. James Edwards remarks, "If Jews could still maintain their confidence after 2:1 ff., all illusion is now dispelled as Paul calls them from their seats in the courtroom, nay, from the jury itself, and summons them to the defendant's chair."<footnote>Edwards, Romans, pp. 74-75.</footnote>

The apostle continues, "…if you are convinced that you are a guide for the blind, a light for those who are in the dark, an instructor of the foolish, a teacher of little children, because you have in the law the embodiment of knowledge and truth – " (2:19-20). It is true that the Jew had the wonderful advantage of the law, plus a unique relationship with God through circumcision and the covenants. But something was obviously missing. Paul has already spoken of some Gentiles who, not having access to the law, nevertheless did the righteous things contained in the law (cf. 2:14). He says of these Gentiles that they have the law written on their hearts and consciences (v. 15). He has also said regarding the Jews that those who merely "hear" the law will not be counted righteous in God's sight but those who "obey" the law (2:13).

God is looking for something more than mere fleshly symbols. Circumcision is after all a "sign" of something that must be deeper (Genesis 17:11). It is very plain in the Bible that God is looking for a circumcision of the heart (Deuteronomy 10:16; 30:6; Jeremiah 4:4; Acts 7:51). In effect, it was to be a circumcision of the whole person, including things like the ears and the lips (Jeremiah 6:10; Exodus 6:12). Paul will spell all this out in more detail later in 2:25-28.

Now Paul levels his charge, "you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?" (2:21). Stealing was specifically legislated against in the Ten Commandments (Exodus 20:15). Yet, there must have been some clear evidence of Jews stealing in Paul's day. We know from Malachi 3:8, that Jews in the past had "robbed God" in tithes and offerings. Perhaps Paul was witness of such "stealing" in his day. We know that a few years earlier in Jesus' time they had made the house of God a "den of robbers" (Matthew 21:13). However, the stealing here seems to be more directed toward robbing pagan temples (v. 22; cf. Acts 19:37). It is likely that if people are not afraid to rob in God's temple, they would easily do the same in pagan temples if the opportunity was given. As Stott puts it, "They would not dream of going anywhere near an idol temple therefore – except for the purpose of robbery."<footnote>Stott, The Message of Romans, p. 91.</footnote>

It is not just a matter of stealing that concerns Paul. He further charges, "You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?" (2:22). There is considerable evidence that Jewish people were commonly involved in adultery. Many centuries before, Hosea the prophet charged Israel with committing a sort of spiritual adultery by forsaking God, their spiritual husband (Hosea 1:2-3; cf. Jeremiah 3:8). Even the Psalmist (50:18) had charged Israel with these words, "When you see a thief, you join with him; you throw in your lot with adulterers." In Matthew 19:9, we see that the Jews in Jesus' day were committing adultery by divorcing their wives without just cause. Also in Matthew 12:39, Jesus apparently regarded the Jewish people of his day as "a wicked and adulterous generation."

Of course, by the time of Paul's writing we are a generation or two downstream from Jesus and his teaching. The Jewish people must surely have been familiar with many of his applications, especially those in the Sermon on the Mount (cf. Matthew 5:28). British Methodist professor, C. K. Barrett, remarks here, "When theft, adultery, and sacrilege are strictly and radically understood, there is no man who is not guilty of all three."<footnote>C. K. Barrett, The Epistle to the Romans, Harper's New Testament Commentaries (New York: Harper & Row Publishers, 1957), pp. 56-57.</footnote>

We can see from the whole Bible that the Jews not only of Jesus' time but of Paul's time were serious transgressors of their own law. We remember that their latest prophet, John the Baptist, had called them a "brood of vipers" (Luke 3:7). Clarke remarks how even the sacred high-priestly office was auctioned off to the highest bidder as any commodity would have been.<footnote>Clarke, The Adam Clarke Commentary, Commentary on Romans, v. 2:21.</footnote>

It seems that Paul doesn't have a stopping place in cataloging Jewish abuses. He continues, "You who boast in the law, do you dishonor God by breaking the law? As it is written: 'God's name is blasphemed among the Gentiles because of you'" (2:23-24). Here the apostle is quoting from Isaiah 52:5 in the Septuagint version of Paul's day (see also Ezekiel 36:22). So Israel, who possessed God's holy law, has not only failed to influence the Gentiles for good, and be a light to the nations, but she has caused Gentiles to blaspheme God by her own wicked conduct.

Paul continues to develop his argument, "Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised" (2:25). Stott summarizes Paul's whole argument concerning Jews and Gentiles simply, "Circumcision minus obedience equals uncircumcision, while uncircumcision plus obedience equals circumcision."<footnote>Stott, The Message of Romans, p. 93.</footnote>

The apostle reflects back on points he had made earlier in verses 14-15. He goes on to say, "So then, if those who are not circumcised keep the law's requirements, will they not be regarded as though they were circumcised? The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker" (2:26-27). So, far from the Jew sitting in judgment of the Gentile, we now see the possibility of the Gentile sitting in judgment of the Jew.

God is moving from outward symbols to inward things such as faith, spirit and truth. In the Book of Acts (10:1-48), we see one such Gentile whose name was Cornelius. Although he was a Gentile, the Bible affirms that he was nevertheless devout and God-fearing (Acts 10:2). The angel of God came to him in a vision and ordered him to send to Joppa for Peter. After Peter's arrival, Cornelius and a large group of relatives and friends heard the gospel and received the Holy Spirit. It was the beginning of the gospel's penetration into the Gentile world. Cornelius became in a real sense a judgment upon Jews who had heard the same gospel, even from the mouth of their own Messiah, and had refused to accept it.

Now the argument of Paul is stated succinctly, "A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical" (2:28). Although this is precisely stated, it is possible to make a huge mistake here if one assumes that all people who are still outwardly Jewish are not Jews at all. That would immediately remove some thirteen million people out of the "Jewish" category and it would also eliminate Israel as the Jewish nation it claims to be. The church has already traveled down this anti-Semitic path for the better part of two-thousand years and found it to be both futile and disastrous.

At the beginning of chapter 3, Paul will ask if there is any advantage in being a Jew. He will answer it, "Much in every way!" (Romans 3:2). Later in Romans 11:1, Paul will ask and answer the question about the validity of being Jewish in a natural sense, "I ask then: Did God reject his people? By no means!…" There are numerous places in scripture where the eternal covenant with the Jewish people is upheld, even in spite of their disobedience, such as Genesis 17:19; Leviticus 26:44-45; and Jeremiah 31:35-37.

What Paul is saying is that God wants to move all Israel from the natural to the spiritual. This is what the New Covenant of Jeremiah 31:31-34 is all about. In this passage God affirms, "…I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people" (31:33). Jesus came to make it possible for Israel to accomplish this transition and move into the spiritual realm. He once spoke with a woman in Samaria who had asked him about proper worship. He replied to her, "Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks" (John 4:23).

No, God is not saying that the natural Jewish people are to be rejected or that they no longer exist. He is rather saying that the natural Jewish people need to be transformed into the spiritual realm. Jesus once said this in essence to a Jewish leader named Nicodemus. The Master said to him bluntly, "You must be born again" (John 3:7). Jesus made it plain in the following section of scripture (3:7-21) that the new birth must come by the Holy Spirit.

The apostle finishes his definition of what a truly Jewish person is to be. He says, "No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person's praise is not from other people, but from God" (2:29). We could certainly say a very similar thing about the Christian who is trusting in physical things as Robert Brow states, "A person is not a Christian who is one outwardly, nor is true baptism something external and physical. Rather, a person is a Christian who is one inwardly, and real baptism is a matter of the heart – it is in the Spirit."<footnote>Brow, Paul and the Power of the Spirit, vs. 2:26-27.</footnote>

When a Jewish person moves into the spiritual realm in life and worship he or she will not be expecting the praise of others. Their praise will rather come from God. Originally the word for "Judah" from which "Jew" was taken meant "praise." It is likely that there is some word play going back to the Hebrew here.<footnote>Barrett, The Epistle to the Romans, p. 60.</footnote> God's purpose is that the true Jew will be a praise in the earth and before God.

Henry's Complete Commentary on the Bible

      17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,   18 And knowest his will, and approvest 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.

      In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (Romans 2:13; Romans 2:13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe,

      I. He allows their profession (Romans 2:17-20; Romans 2:17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause.

      1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them. (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Revelation 2:9), for a generation of vipers to boast they have Abraham to their father,Matthew 3:7-9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord,Jeremiah 7:4. Bethel their confidence,Jeremiah 48:13. Haughty because of the holy mountain,Zephaniah 3:11. It is a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Psalms 34:2; Isaiah 45:15. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous.

      2. They were a knowing people (Romans 2:18; Romans 2:18): and knowest his will, to thelema--the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God.--And approvest the things that are more excellent--dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Philippians 1:10. Eis to dokimazein hymas ta diapheronta. Understand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jeremiah 15:19), to make a difference between the unclean and the clean, Leviticus 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian--accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind:--

and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, katechoumenos--being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (Romans 2:20; Romans 2:20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, 2 Timothy 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal.

      3. They were a teaching people, or at least thought themselves so (Romans 2:19; Romans 2:20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, Romans 2:1; Romans 2:1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.

      II. He aggravates their provocations (Romans 2:21-24; Romans 2:21-24) from two things:--

      1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Matthew 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews:-- (1.) Stealing. This is charged upon some that declared God's statutes (Psalms 50:16; Psalms 50:18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Matthew 23:14), and that is the worst of robberies. (2.) Adultery, Romans 2:22; Romans 2:22. This is likewise charged upon that sinner (Psalms 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege-robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old-Testament church that they were charged with robbing God in tithes and offerings (Malachi 3:8; Malachi 3:9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves.

      2. That they dishonoured God by their sin, Romans 2:23; Romans 2:24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme,2 Samuel 12:14. And the apostle here refers to the same charge against their forefathers: As it is written,Romans 2:24; Romans 2:24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isaiah 52:5; Ezekiel 36:22; Ezekiel 36:23; 2 Samuel 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See 1 Timothy 6:1.

      III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (Romans 2:25-29; Romans 2:25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Galatians 5:1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isaiah 52:1), as out of the covenant, (Ephesians 2:11; Ephesians 2:12) and wicked Jews will be dealt with as such. See Jeremiah 9:25; Jeremiah 9:26. Further to illustrate this,

      1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (Romans 2:26; Romans 2:26), fulfil the law (Romans 2:27; Romans 2:27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Acts 10:2), he was accepted, Acts 10:4; Acts 10:4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, Romans 2:27; Romans 2:27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.

      2. He describes the true circumcision, Romans 2:28; Romans 2:29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, John 8:39; John 8:40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deuteronomy 30:6. This is the circumcision that is not made with hands,Colossians 2:11; Colossians 2:12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.