Romans Chapter 2
Outline I.
The "judges" judged: 2:1-11 A. B. C. D.
II.
The inconsistent judge judges himself: 2:1 The hypocritical judge is judged by truth: 2:2 The foolish judge reasons poorly: 2:3 The presumptuous judge treasures up wrath: 2:4-11
Possessing and recognizing the Law does not exempt from judgment: 2:12-16 A. B. C.
The keeping of the Law justifies: 2:12-13 The Gentiles do have law: 2:14-15 Jesus Christ will conduct the judgment: 2:16
III.
The Jewish self-portrait:
2:17-20
IV.
The Jewish inconsistency:
2:21-24
V.
The Significance of Circumcision:
VI.
The Identify of the Real Jew: 2:28-29 1
2:25-27
“There is considerable discussion as to whether the opening part of this chapter refers to the Jew (who is not specifically addressed until v. 17) or the moral Gentile (who is certainly in mind in vv. 12-16; cf. vv. 9-10). One view is that Paul has in mind neither of them as such, but ‘men of moral insight and ideals’ (Foreman). Such people would applaud Paul’s condemnation of blatant sinners of every race. But does that mean they are guiltless? There is a natural tendency to justify ourselves for the wrong we do by condemning people who do other evils that we think are worse. 1 Outline taken from: 93,105
The Book of Romans. Jim McGuiggan pp.
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Even when we try to help people, we do not start with the premise that we as well as they are sinners needing God’s forgiveness; we simply try to improve their moral conduct. Paul’s point is that we are all involved in a solidarity of sin that embraces the whole human race. He is concerned with the gospel as God’s way for the whole person and for the whole of mankind (not with selfjustification or minor moral improvements)” (Morris p. 107). Romans 2:1 “Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practice the same things” Some, unfortunately have twisted this verse to mean that if we speak out against any sin, we are also guilty, such is not the case (Ephesians 5:11). God actually commands us to exercise judgment concerning right and wrong (John 7:24; Hebrews 5:14). The condemnation happens when I condemn sin in others, while practicing the same thing, or even something worse myself (Matthew 7:1-5). “Whoever thou art”: Whether we are Jewish or Gentile, the same rule applies. "There were judges in Paul's world. There were Gentiles like Cato and Crassus among the Romans who while they condemned greed were both stingy and greedy. There were philosophers among the Greeks like Socrates and Plato who condemned incest but were pro homosexuality. There was the Stoic, Seneca, who preached austerity and amassed a fortune" 2 “That judgest”: That is, condemns. "A large part of the religion of some men seems to consist in their readiness to find fault with others" 3 “Doest practice the same things”: “To do it a little or do it a lot is not what determines if the practice is sinful. If it is indeed wrong then it is sinful to do it at all." The Greek Expositors N.T. feels that the expression “practice the same things”, means, "Not, you do the identical actions, but your conduct is the same, that is, you sin against light (knowledge, you do what you know is wrong, compare with Romans 1:32) (p. 595). This observation opens up a whole field of thought. If I can agree that the actions mentioned in verses 29-32 are wrong, then I am clearly without excuse for whatever sins I commit. Some people are under the impression that if I speak out against sin such vocal opposition in some measure covers or makes up for my own moral short-comings. Paul says, “Not so!” "The Jew was ready enough to judge the Gentile. But he forgets that the same principle on which the Gentile is condemned, i.e. that he does evil in spite of better knowledge (1:32), condemns himself also" 4 Romans 2:2 “And we know that the judgment of God is according to truth against them that practice such things” 2 3 4
McGuiggan p. 95 Erdmans p. 41 Gr. Ex. N.T. p. 595
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“We know that”: Paul often will remind his readers of what they already know (3:19; 6:6; 7:14; 8:22,28). Paul likes to enlist the “intelligent cooperation of his readers and have them see the point for themselves” (Morris p. 110). Compare with 1 Corinthians 10:15. “The judgment of God”: The judgment that God will exercise (2:3). “Is according to truth”: Human judgment is often inconsistent, hypocritical, incomplete or inaccurate. In the following verses we will hear more about how God judges. Such a judgment is righteous (2:5), according to what a person actually did (2:6-10), impartial (2:11), and will be exercised by Jesus Christ (2:16). Seeing that God’s judgment upon sin is according to truth, a standard of absolute truth must exist. “Paul’s point is that God’s judgment is not according to race or nationality but is based on the moral facts” (Morris p. 111). “Against them”: God is clearly against evildoers, and we make the choice as to whether God is for us or against us (James 4:1ff). “That practice such things”: Condemning the sins we see in others does not excuse the sins that we are practicing. “In judgment it is not nationality or privilege that matters, but deeds” (Morris p. 111). Compare with 2 Corinthians 5:10. Romans 2:3 “And reckonest thou this, O man, who judgest them that practice such things, and doest the same, that thou shalt escape the judgment of God?” “Reckonest”: “Do you suppose” (NASV). “What makes you think” (Phi). We will always end up reasoning poorly when we are trying to justify ourselvds. Did some Jews (and seemingly moral Gentiles) really think that condemning sins in others would excuse their own? Some Jews thought that they would escape condemnation, simply because they were Jewish (Matthew 3:8). Some Jews (just like some professed believers today) actually do suppose that they will not stand before God in judgment. The Jews had an expression that said, “Even if we sin we are Thine” (Wisdom 15:2). In like manner, those who teach “once-saved-always-saved” are saying that they will escape the judgment of God, even if they continue to sin. Romans 2:4 “Or despisest thou the riches of His goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?” “Despisest”: “Think lightly” (NASV). “Or”: This word states an alternative, either he thinks he will escape, or he despises God. To “despise” is to condemn, disdain, and think little or nothing of. The Jew or “moral” Gentile who continued in what they knew to be wrong, actually was looking down upon God’s generosity. They may have been thinking, “Well, I do not need as much forgiveness as others”. “The riches of His goodness”: God had been mighty good to the Jewish people, despite their stubbornness. Other nations had passed by the wayside, lost their cultural identity, or lost their homeland. In addition, God had been very good to men in general, see Acts 14:15-17; 17:29ff; and Matthew 5:45. “Riches”: Even unbelievers benefit from God’s kindness every day, His kindness is not in short supply. “Forbearance”: God typically does not punish the sinner right away or right after he or she sins, rather God is patient, He holds back His final judgment and gives the sinner a chance to repent (2 Peter 3:9). Notice that the terms forbearance and longsuffering do not refer to a state of “peace” but rather a temporary truce, which will eventually end if the sinner
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does not repent. The person who claims that God does not exist because God has not struck them dead after sinning is very ignorant of God’s nature. “Longsuffering”: “It means patience with people, the ability to bear long in the face of disappointment and opposition. Paul sees God as enduring with patience the continuing failure of sinners” (Morris p. 113). “Not knowing”: In like manner, so many people misinterpret second chances. “That the goodness of God leadeth thee to repentance?”: God's kindness is often demonstrated in second chances, time to repent and escape from the physical consequences of some sins, yet this at times only makes men more presumptuous. Unfortunately, some will always view time and opportunity as time to get into more sin (2 Peter 3:9). Whatever time and second chances that God gives mankind, man does not deserve them. The Jewish people were often under the mistaken impression that God would never punish them. We must never interpret God’s longsuffering as evidence that God does not take our sins seriously or that He will never punish. “Repentance”: It means a change of mind and specifically that we change our mind concerning sin. “It refers to that change which comes over a sinner when he sees his wrongdoing no longer as attractive but as damnable. God’s demand for repentance is a demand that we trust Him, even though it means forsaking our human securities” (Morris p. 113). Romans 2:5 “but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God” “But”: Yet there is no repentance here, only stubbornness. “Hardness”: A heart that is callous and stubborn. “Earle reminds us that ‘arteriosclerosis’ (hardening of the arteries) derives from this word, and he speaks of ‘spiritual sclerosis’, the hardening of the spiritual arteries” (Morris p. 115). Notice also that this hardened condition was a choice. These people are actually responsible for not repenting, and instead becoming more defiant. See Ephesians 4:17ff. “Impenitent”: A refusal to forsake sin and turn to God. At times people will argue, “Well I cannot change because I am set in my ways”. God says, “if you know what’s good for you, you had better get un-set”. Treasurest up for thyself”: To amass or reserve, accumulate. Every rejection of God’s goodness only accumulates more wrath. "Accumulating wrath it went. Pile upon pile it grew. Until the day of reckoning when it had become one vast treasure of wrath! Devouring, boiling, consuming wrath! Judicial, not vindictive." 5 Some people accumulate treasure in heaven (Matthew 6:19ff); others only accumulate wrath. The point is that eventually the sinner will reap what they have sown. If one refuses to repent, the predictable outcome is always wrath. In addition, passing up chances to repent is the act of committing another sin. “In the day of wrath”: Such a day of final judgment actually exists, and this day will include God’s wrath upon the defiant. “Wrath”: “It signifies God’s settled opposition to all that is evil, and not some irrational passion” (Morris p. 115). Just because God is longsuffering now does not mean that God is passive about sin, Paul reminds us here that God will be very active in judging sin on the last day. His attitude will not be all mercy and neither will it be 5
McGuiggan p. 97
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apathy. “Righteous judgment of God”: Wrath upon the sinner who does not repent—is a righteous penalty, it is not excessive punishment and neither is it unfair. Eternal punishment is many things, and here God says that His wrath is “righteous”. “God’s righteousness in judgment was always a fact, but people have not always appreciated it” (Morris p. 115). Romans 2:6 “Who will render to every man according to his works”: The same truth is taught in many other passages, Matthew 16:27; 1 Cor. 3:8; 2 Cor. 5:10; Revelation 2:23; 20:12; 22:12. Judgment is not based on “what happened to you”, or only on “what you did not do”, it includes “what did you do”? The Jewish people had depended upon their physical ancestry with Abraham to get them into heaven. Many religious people are depending upon something other than a personal life lived in faithfulness to Christ and His mercy to gain them acceptance with God. “To every man”: Judgment will precise and individual in nature, it will not be collective. One will be judged for what they did—and not what others did or did not do (2 Corinthians 5:10). “According to his works”: The word “works” here is in reference to how a person lived. “Works are important. They are the outward expression of what the person is deep down. In the believer they are the expression of faith, in the unbeliever the expression of unbelief” (Morris p. 116). Unfortunately many religious people are being told that works do not matter and that one will be saved more on the basis of what they “felt” rather than what they did. In fact, some are even told that there is nothing we can do and we are saved entirely on the basis of faith or grace. Paul does not agree. Faith and grace do not automatically save—especially in this context where salvation is contingent upon repentance. Romans 2:7 “to them that by patience in well-doing seek for glory and honor and incorruption, eternal life” “To them”: Notice that no one is predestined for salvation or damnation, rather eternity is based on how one lived and whether or not one responded to the gospel. “By patience in well-doing”: “Insistent good behaviour strive” (Ber). “Steadfast endurance in well-doing” (Con). “Denotes an active, manly fortitude. It is used of the soldier, who in the thick of a hard battle, gives as much as he gets; he is not dismayed by the blows he receives, but fights on to the end” (Morris p. 116). “Well-doing”: This phrase is connected with the “works” in the previous verse. These are not works of human invention (that is trying to invent our own path to God), rather they are works that God commands. “Seek for”: “Strive for, aim at”. Suffice to say that anyone seeking for eternal life, will obey whatever conditions, and believe whatever truths necessary to be right with God. This weeds out the earnest from the pretenders (2:8 “obey not the truth”). “Eternal life”: In this verse, such life is connected with glory, honor and incorruption. Heaven is a place where one is in the presence of God’s glory, it is a place of honor, esteem, and respect, where one is rewarded and told, “Well done good and faithful servant”. It is also a place of incorruption, where there is no decay of any kind, hence no aging, death, or sin. Compare with 1 Peter 1:4; Revelation 21:4, and Acts 10:34. Thus eternal life is far more than eternal existence. “The reward of eternal life, then, is promised to those who do not regard their good works as an end in themselves, but see them as
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marks not of human achievement but of hope in God. Their trust is not in their good works, but in God, the only source of glory, honor, and incorruption” (Morris p. 116). Thus eternal life is life lived in the very presence of God Himself. Compare the above reward to earthly rewards. All earthly rewards are fleeting (Matthew 6:19ff), and all human prizes decay with time. In addition, the reward that often comes with putting self first, is not honor, but rather shame (Romans 6:21; 1:26ff). Romans 2:8 “but unto them that are factious, and obey not the truth, but obey unrighteousness, {shall be} wrath and indignation” “But”: There is another side to eternity. “That are factious”: “Selfishly ambitious” (NASV). “Seek their own” (Alford). “Self-seeking people” (Gspd). The word factious is derived from a word that means to work for wages as a mercenary, and hence a mercenary spirit that wants quick returns 6 The self-seeking and disobedient shall have their wages; affliction and anguish. Verses 8-9 definitely teach that hell is a terrible place! Thus, we have a combination of two ideas where, selfishness and a contentious spirit, for the truth of the matter is that being selfish makes a person hard to get along with. “Obey not the truth”: Even though many people try to argue that there is nothing a person can do to be saved and that God does everything, this verse teaches the opposite. God gave us the truth, but He expects us to obey it (John 14:15; Hebrews 5:9). Obedience to the truth, including obeying the commands to repent and be baptized are necessary to be saved. In addition, one must continue to obey the truth after they become a Christian. This verse indicates that people who do not obey the truth have a problem with selfishness. “Obey unrighteousness”: No one remains truly neutral, every man or woman is either obeying God or Satan (Romans 6:13-16; Matthew 6:24). “Shall be”: Notice that God does not say, “there might be”. No mercy will be extended to the person who refuses to obey God. “Wrath and indignation”: Or, the fury of God’s wrath. Romans 2:9 “There will be tribulation and distress for every soul of man who does evil, to the Jew first and also to the Greek” “There will be”: Rebellion will always be punished. The rejection of the truth will always have this predictable fate. “Tribulation”: A strong word, with a meaning like “pressure” to the point of breaking, thus, dire calamity. “Distress”: “It conveys the idea of being cramped for lack of space, and thus of extreme affliction” (Morris p. 119). “For every soul of man who does evil”: There are no exceptions. If one persists in rebelling against God, including refusing to repent (which is evil), this is the future that awaits. Obviously, hell is a place of conscious punishment, because nonexistence could not be spoken of in terms of “tribulation” and “distress”. The person who no longer exists is not feeling anything. “Jew first”: Being of the Jewish race did not exempt one from the requirement to do good. Jews who practice evil will be punished eternally just as well as Gentiles who practice evil. Do we believe this? That God will send Christians to hell who dabble in 6
Lenski p. 152
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evil or who refuse to repent just like anyone else? The only protection from evil—is to forsake it! Romans 2:10 “But glory and honor and peace to every man who does good, to the Jew first and also to the Greek” “The combination points to a totality of bliss and blessing” (Morris p. 120). “Who does good”: Remember, “good” is to be defined as doing what God says is good, which includes repentance. Others may say something else, but God in this section makes it perfectly clear that anyone who tells us that we can go to heaven without having to obey God is not telling us the truth. Romans 2:11 “for there is no respect of persons with God” “For”: The reason why judgment is so impartial is because God is impartial. “No respect of persons”: To judge by the face or appearance. God is not impressed by anyone's face, and God is not intimidated by anyone's position or place in life. He owes no one anything. “God pays no attention to this world's distinctions” (Wey); “For God has no favorites” (NEB). See Acts 10:34-35. Yet, so many people remain under the illusion that God will treat them differently at the judgment, that somehow God will understand or excuse them. For centuries the Jews had been under the same illusion. God will not favor the rich over the poor or vice versa, neither will He favor one nation over another. “In the end we can rely on the fact that justice will be done. And for the sinful that is very frightening” (Morris p. 121). Romans 2:12 “For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law” “Without law”: Clearly in the context, the “law” being spoken of is the Law of Moses, for there exists a group of people who sinned under the Law (the Jews). "That it cannot be 'law' in general is clear from the fact that there can be no sin unless there exists some law to transgress. (Romans 4:15; 5:13; 1 John 3:4)" 7 The Gentiles, 'those without the law of Moses', still sinned, this demands that they were under law to God. "Much is being said today about certain laws being binding only upon God's 'covenant people', as if there have been people in the world who were not God's covenant people. This concept is totally foreign to the Scriptures. Just as surely as all men have always been amenable to God, just that surely all people are 'God's covenant people'. There is no way people who are under law to God are not God's covenant people." 8 “Sinned under the law”: Possessing the law of Moses was no protection from condemnation—of 7 McGuiggan p. 99 8 'All Have Sinned', James P. Needham. Gospel Anchor, Sept. 1993, p. 5
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one kept on sinning and rebelling. The person that refuses to come to Christ, that says, 'I want to stand before God on my own merits', needs to realize that the only way to stand right with God outside of Christ is to have flawlessly kept the law of God. But law is a merciless judge for it demands no less than perfection. Romans 2:13 “for not the hearers of the law are just before God, but the doers of the law shall be justified” Having or recognizing law is not enough. Many people will listen to the Word of God, but listening by itself is not a virtue. Bible reading apart from personal application is vain (James 1:22-25). Romans 2:14 “(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves” “The law”: That is, the Law of Moses “By nature”: “A mode of feeling and acting which by long habit has become nature” (Thayer p. 660). Some try to make these verses teach that people instinctively know the difference between right and wrong, that all are born with a 'law on the heart'. I find the following difficulties with this view. The New Covenant was said to be written on the heart (Heb. 8:10), but it entered men's minds/heart through teaching (Mark 16:15-16; John 6:44-45). Where is the man that was born “knowing God's law”? If one is born instinctively knowing right from wrong, then why all the commands to parents to instruct their children? (Ephesians 6:4) And the Hebrew writer argues that those who know the difference between good and evil are students of the word (Hebrews 5:14). In addition, I repeatedly find the Scriptures arguing the point very strongly, that one cannot go on the feeling or instinct when searching for the right path ( Proverbs 3:5; 16:25; Jeremiah 10:23). I think McGuiggan is right when he says, "You see, it is one thing to be born with a capacity for obedience, a moral capacity (the ability to obey or reject God), but it is another to be born with a knowledge of HOW to express that moral capacity. Having the capacity to obey God is one thing, knowing what to do is another." 9 “The things of the law”: Obviously the things found in the Law of Moses is under consideration (2:26). In the O.T. we find a number of Gentiles or those of non-Hebrew heritage, recognizing various moral commands that we later find incorporated in the Law of Moses. (Genesis 20:9; 26:10) I maintain that such knowledge of right and wrong was gained through teaching. Romans 2:15 “in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing {them})” 9
McGuiggan p. 100
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"Written in their hearts”: They were not born with it on their minds, any more than Christians are born with the New Covenant on their minds (Heb. 8:6-13). See Proverbs 3:3; 7:3. While they didn't have two tablets of stone, they did know right from wrong, and hence were without excuse! “Accusing or else excusing them”: "Paul could observe the Jews and the Gentiles accusing one another. When they were doing this they were acknowledging a standard which the other had allegedly violated. He heard them excuse one another. The very fact that they bothered to "excuse" themselves or another establishes the fact that they see themselves as having lived up to (not violated) a law. All of this is said to show that the Gentile indeed had a law and couldn't plead ignorance." 10 Anytime a group of people make accusations or attempt to defend themselves they have just admitted one important fact, they are accountable to God! Romans 2:16 “in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ” The Gospel reveals a coming judgment, in which Jesus will sit as Judge (2 Corinthians 5:10). "We learned that if hearers of the law were justified before God then the Gentiles were just as justified as the Jew for they clearly had heard of God's law, one way or another. They had as much law as the Jew. Sufficient, as a matter of fact, to bring them under judgment by God." 11 We should note: The Gospel does not condemn people, it is sent to people already condemned by their own sins (Mark 16:15-16). People will not necessarily end up lost, because they did not hear the gospel, they will primarily end up lost because they sinned. Romans 2:17 “But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God” “Restest upon the law”: “You feel secure in the law” (Nor). “Rest comfortably in your Law” (Beck). Romans 2:18 “and knowest his will, and approvest the things that are excellent, being instructed out of the law” “Approvest”: “With a sense of what is vital in religion” (Mof). They claimed a unique ability to detect the most delicate shades of moral distinction” (Erdmans p. 49). Romans 2:19 “and art confident that thou thyself art a guide of the blind, a light of them that are in darkness” Romans 2:20 “a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth” 10 11
McGuiggan p. 103 McGuiggan p. 104
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These verses appear to be a response to the Jew that might argue that verses 1-16 may have applied to some Jews, but not the "elite". So Paul describes the benefits and pride of the Jewish "elite". Proud of their Jewish name, confidence in the Law, knowing the will of God, aware of the finer points of the Law, taught in the Synagogue, a confident guide of those in spiritual darkness, a teacher of ignorant men and children. Romans 2:21 “thou therefore that teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal?” Romans 2:22 “ thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou rob temples?” Romans 2:23 “thou who gloriest in the law, through thy transgression of the law dishonorest thou God?” These verses set forth the guilt too many Jewish people. Paul accuses them of adultery, theft and sacrilege. They opposed stealing, but they did rob God (Malachi 3:7ff); or robbed their own parents of financial support (Matthew 15:1ff). The Jews often transgressed the very law that they boasted in, through traditions and selfish attempts to manipulate it for personal gain. To this day this verses sting the conscience! Romans 2:24 “For the name of God is blasphemed among the Gentiles because of you, even as it is written” The quotation here is from Isaiah 52:5. The Jews were so jealous for the Name of God, that they wouldn't pronounce it, and yet their conduct caused Gentiles to speak against it. “No wonder..the world hates God because of you” (Tay). God's own people sadly have often have become God's worst enemies and worst form of advertizing. How about us? Romans 2:25 “ 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” These verses make the point that receiving privileges from Go, bring one under obligation to glorify God. The Covenant of Circumcision did not only mark the Jew as a privileged one, but also, ONE UNDER OBLIGATION TO OBEY. Circumcision was no magic shield to ward off condemnation due to disobedience. Neither is baptism, attendance, the Lord's Supper, and so on.}I “If thou be a transgressor..thy circumcision is become uncircumcision”: bB dishonoring God through disobedience, the Jew became in practice what he abhorred, an uncircumcised Gentile. The same is true with unfaithful Christians.
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Romans 2:26 “If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?” The reverse was also true. (Acts 10:-12) And yet, in all of this, the moral Gentile still needed Christ! (Chapter 3) (Acts 10 and 11). Remember, Paul is talking of how things were under “The Law” of Moses. In the Old Testament a Gentile could be right with God without being circumcised, because circumcision was a sign between God and the physical descendants of Abraham (Genesis 17). We must not twist this verse into saying something like, “If the unbaptized attempt to follow God, will not their unbaptized condition be viewed as being baptized”. Things are different now. Everyone is commanded to be baptized (Mark 16:15-16). Romans 2:27 “and shall not the uncircumcision which is by nature, if it fulfill the law, judge thee, who with the letter and circumcision art a transgressor of the law?” “By nature”: The Gentile. One who is not circumcised physically. “Fulfill the law”: Obviously, not perfectly. The good moral Gentile stood in judgment on the Jews that transgressed their own written down law (Matthew 12:41; 11:20-21). Romans 2:28 “For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh” Romans 2:29 “but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God” Paul is affirming that there was also more to being a Jew'than mere physical requirements (ancestry and circumcision). There is nothing new about heart circumcision, even the Law taught that (Deut. 10:15-16; 30:5-6; Jeremiah 4:4; 9:25). “Spirit not in the letter’: This expression does not refer to some unspoken, inferred, between the lines law in the Law of God. God expected obedience, and yet God always wanted obedience from the heart. People that obey God from the right motivations, rather than out of pure duty, fear of men, tradition, etc These are the type of people that serve God because they desire His approval and love rather than the praise of men. Summation: The Jews are Reminded:
They had sinned against the knowledge they had of God too, just like the Gentile. Their lives were also inconsistent with the knowledge of right and wrong they possessed. And hence they stood just as guilty as those mentioned in chapter one. Circumcision was pointless without obedience. They were without excuse for not keeping the Law of Moses---such a law was so clear that even Gentiles, who did not have the benefit of an actual copy, still kept many parts
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of it. The Law of Moses was reasonable, the wisdom of it’s precepts were acknowledged by the Gentile world. They were not the 'elite', but they had been the 'elect'. They were supposed to show other nations how to live, but for the most part they had only turned others off from God by their inconsistent and hypocritical conduct. And the lives of some Gentiles even put them to shame (Acts 10:1ff).
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