Epistle to the Romans
Chapter 02 – Failure of the Jews
Romans 2:1-5
Up to this point, Paul has been thinking exclusively of the Gentiles; now as he addresses O man, whoever you are, he includes the Jews in his indictment. Paul has drawn a fearful picture of the degradation of pagan society, but this only partially describes the universal human need which forms the background of his gospel. What the world needs is righteousness, forgiveness by God and renewal for men. Paul makes the point that even with the more scandalous conduct in certain sections of the world; we cannot overlook the more subtle sins that still separate us from God. Some fail in one way, some in another, but all fail, and this should have far-reaching consequences in our judgment of our selves and of each other. In the first century, the typical example of the strict religious moralist was the Jew. He tried to live by an exacting code to the end that he became self-righteous about it.
Remember Nathan’s parable to David in 2 Samuel 12:14. After David’s wrath was aroused, Nathan pointed out that David was guilty. Similarly, we must avoid judging even notorious sinners as we are just as guilty of similar things. The truth of God’s judgment falls on all people equally. Like David we will not escape by being indignant about others’ sins. The kind of pride which is so blindly confident as to judge others is absurd as well as tragic. It leads to a presumption upon the riches of God’s kindness and forbearance. We must remember that God’s kindness is not a reward for good behavior; it is an incentive to lead us to repentance. Paul says we are storing up wrath for ourselves on the day God’s righteous judgment is revealed.
Romans 2:6-11
Paul’s objective is to show how man can overcome separation from God and establish a new relationship. Some people think that justification by faith is in opposition to any emphasis on the value of good works. Paul denies that we could ever establish any claim on God by our own goodness. But when we are assured of God’s
forgiveness, we have a duty to express the new relationship in an appropriate manner. Faith and works are not necessarily in opposition to each other. It is more a matter of the stages that mark the development of the spiritual life. The doctrine of justification deals with the initial stage when the Christian finds peace with God and enters upon the new life made possible by Jesus Christ. In the next stage, good works become the concrete expression of that new life which faith made possible. Martin Luther said, "Faith is the most vivid, active, and busy thing, which cannot help doing good deeds all the time."
We are judged by what we do and the kind of lives we live. Glory, honor and immorality are common objects of human ambition. As such, they represent goals driven by pride. In a religious sense, these words have a different meaning. Glory is the splendor of the perfect life, which has been revealed in Christ. The honor we seek is with God – not with men. Immortality indicates something more enduring than any earthly benefits we might seek. Tribulation and anguish is to be expected for those who practice unrighteousness, indignation and wrath. This is expected for the Jew first and then for the Gentiles. Glory, honor and peace are expected for those who do good work - again, for the Jew first and then for the Gentiles. There is no privilege in any man to avoid the judgment.
Romans 2:12-16
This verbiage is a little difficult but the message is repeated many times in the New Testament. "For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more." (Luke 12:48) Each man will be judged by what he actually knows. Those who know the law will be judged in the light of that fact. Those who do not know it will be judged by whatever moral insight as they actually possess. Certain basic moral convictions are the possession of the natural man.
Gentiles who have not enjoyed the inheritance of the Mosaic law will not suffer discrimination for lack of exposure. Paul does not acknowledge the exclusiveness of the Jew’s position by their distinctive standard of moral excellence. He does not recognize their claim to privilege. Hearing the law is not a benefit. Practicing the law is a benefit, whether it is with knowledge of the law or from basic moral convictions. Paul’s aim is to shatter the false complacency of one who imagines that honorary membership in an inherited religious tradition has any real effect on his spiritual status. We are not exempt. The law that is written in our hearts directs our spiritual development.
Romans 2:17-24
Paul is now talking directly to the Jews. The law in which the Jews boast give them no immunity; it means only that they will be judged by the same principles as, but by a more exacting standard than, those who instinctively do what they know to be right. Being a Pharisee, Paul does not question the great value of the Hebrew heritage. But, he points out the danger of leaning on the law with an indolent complacency. Jeremiah indicated the sense in which we can legitimately boast of our relation to God. "Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord." (Jeremiah 9:24) The only permissible pride is really a deep humility.
The Jew has the law to teach him God’s will, and in the knowledge of that Will, he has the sure means of gaining moral discernment. Paul points out how easy it is to possess the elements of religious knowledge without living a religious life. To lead the blind is a noble and compassionate activity. As we know, if the blind lead the blind, they will both wind up in a ditch. The tragedy is that those could lead the blind are not using their power. Those who have the light of the Scriptures are not using them for those who sit in darkness. Jesus said, "If therefore the light that is in thee be darkness, how great is that darkness." (Matthew 6:23)
The "corrector of the foolish" is one who reproves others for moral lapses as well as for intellectual shortcomings. He teaches the error of false views and points to the true way. The teacher must also help those who are untaught and untouched by moral and religious knowledge. Paul concedes the substance of the law was holy and good. His problem was that it did not provide men with any possible way of living by the law. Paul suggests the typical Jew taught others but was not been willing to learn himself.
We recognize that boasting in the law and then breaking it is hypocritical. But the process does not only bring discredit on the people at fault. It also discredits the truth they are attempting to commend. Furthermore, even God is dishonored and blasphemed by the process. Paul wrote that we are all epistles, "known and read of all men." (2 Corinthians 3:2) The reverence in which God is held is determined not by his holy and righteous nature, but by the way in which our lives and conversation commend him to those around us. Often faith in God is weak because we are weak in our persuasiveness.
Romans 2:25-29
The Jew stood in a great heritage. Circumcision was the proof that he was heir to the promises given to Abraham. The badge of being a true son of Israel was only the outward expression of a loyal adherence to the law. The external sign lost all meaning if it was separated from the obedience required by the law. Circumcision is of value only to the man who genuinely tries to live as the law demands. Today people feel confident of their place in the Christian community because they have been baptized or because they are nominally members of a church. They would be highly incensed if anyone suggested that they were not really Christians at all.
Paul then claims that the Jew who breaks the law ceases to be a son of Abraham. Conversely, the Gentile who observes it, even though lacking the outward sign becomes in all essential respects a true Israelite. We might ask ourselves; Who is the true Christian?" or "What really constitutes discipleship?" Paul is emphasizing the inwardness without which all service of God is vain. He clinches his point by proving how relative the terms "Jew" and "Gentile" really are and shows that the sincere Gentile takes precedence of the unworthy Jew.
In the closing of this chapter, Paul is showing why he argued so effectively against requiring circumcision for the Gentiles. It is not the sign in the flesh that makes a true follower of God. It is the circumcision of the heart that makes following His will mandatory.