For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.  Romans 2:28–29 

Romans 2:17–29 – Romans: The Righteousness of God
First Sunday in Lent    – February 26, 2023 (am)

Paul is continuing his meticulous defense of the fact that Jews, just like Gentiles, stand guilty before God on his way to affirming that both are justified by one and the same means—by faith in the crucified and risen Lord Jesus Christ. But just as we saw last week, there are good and helpful and meaningful implications for us in this text today. We hear instruction that is profoundly important toward establishing a properly biblical understanding of God’s salvation plan under the old and new covenants as well as the difference between the old and new covenant people of God. Here is where we learn beyond the shadow of any reasonable doubt that Jew and Gentile stand equal before God in their need for salvation, and are then saved by one and the same means into one and the same body, as we’ll see by the end of c.3. But that instruction doesn’t come until the last two verses. Let’s walk through this text in order: three steps.

The Inconsistency between the Words and Actions of the Jews – 17-24

First, a quick clarification: The name “Jew,” which originally referred to a person from the region occupied by the descendants of Judah, was applied to Israelite people generally after the Exile, when the territory occupied by the Jews encompassed not much more than the original Judah. By Paul’s day, [it] had become a common designation of anyone who belonged to the people of Israel. It suggests [that] special status enjoyed by the people of Israel, in distinction from all other peoples (see 1:16; 2:9, 10). “To be named a Jew,” then, [conveys] the status shared by anyone who belonged to the covenant people (Moo 2018 169).

This section is easy enough to understand as it’s written: it’s a pretty long and detailed if/then statement that lists a number of things the Jews would’ve perceived themselves to be (17-20), followed by a list of questions intended to debunk that perception (21-23), then a closing quote from Isa.52:5 (24). 17 … if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, just as you were called to be (Isa.42:6-7; 49:6), 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth—if this is who you perceive yourself to be, exalting the law to the place of being the very words of God, how’s that working for you? Are all these things really being achieved? Where you’re living right now, are all these qualities observable in you, through you? Are these affirmations really true?

Paul’s answer: not across the board, at least not among the Jews who thought more highly of the law and circumcision than of covenant obedience! He asked: 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples (perhaps any kind of illegitimate profit from the wealth of idols is in view [Schreiner 141])? Now the bottom line: 23 You who boast in the law dishonor God by breaking the law.

This is a stunning list of sins. And it’s a bit confusing. Most of the Jews, and surely those listening to this letter would say: No, I’ve not stolen! I’ve not committed adultery. I’ve not robbed any temples! So, the question is, what does Paul mean here? What is he doing? What’s his aim?

And it’s not easy to know! Some suggest this is a vague reference to the Ten Commandments. But surely there were ones where the people could’ve answered more easily: Yes, I’m guilty—lying, coveting, honoring parents!

Others suggest this is a reference to the Sermon on the Mount and the intensified standard exposed by Jesus. But there’s no indication of that in this text (Schreiner 142).

No, what Paul is doing here is proving to the church, believing Jews and Gentiles together, that both Jews and Gentiles are under God’s judgment even though it’s through the Jews that He’s established His standard of righteousness in the law and sent the promised Messiah to enable those who believe to meet that standard.

So, it’s not the sins of those who are reading the letter that he’s pointing out here. It’s the sins of unbelieving Jews, or even of Jews who might affirm that they believe but their trust is actually in their privileged status of having received the law and of being circumcised.

Yes, he’s addressing his questions to individual Jews (singlular), but for rhetorical effect toward the establishing the undeniable conclusion that the Jews [weren’t keeping] the law they possessed and taught (Schreiner 142). It is not… that all Jews commit these sins, but that these sins are representative of the contradiction between claim and conduct that pervade Judaism (Moo in Schreiner 142). Think of posing a question to an American patriot: You boast about American freedom, but don’t you sacrifice your infants and sanction immorality and incarcerate your citizens in far greater numbers than any other nation of the world? The answer wouldn’t be: I’ve never done any of these things, but: you’re right, those things are undeniably true in our country.

I believe this is the point Paul is making here. And I believe this understanding is underscored as he quotes Isa.52.
24 … as it is written, “The name of God is blasphemed among the Gentiles because of you.” In Isa.52, God’s promised deliverance of His people stands center-stage (Seifrid 612). But they were still in exile at that point. Their own sin was the reason why. And because of [that disgrace], the [nations] blaspheme God’s name. So, Paul reaches the culmination of his argument here [as he charges] the Jews [with] being guilty of the same sin as the gentiles. … [What he’s said here] is an alternate way of saying that they have failed to glorify God and give him thanks, the very charge that he laid at the feet of the Gentiles (1:21) (Schreiner 143).

Thus, Israel is back in much the same place as they were in Isa.52 (now under Rome’s thumb [Schreiner 143]). The consequences of the inconsistency between their words and their actions are made evident before the watching world. But even so, God’s promised salvation is moving into view (cf. 3:21-26).

The Implications of this Inconsistency for their Standing with God – 25-27

However, the implications of their inconsistency are clarified in the language of the very next verse. 25 For circumcision indeed is of value only if you obey the law, but if you break the law, your circumcision becomes uncircumcision. It’s not just neutralized. It turns negative! Not unlike the Jews’ judging of the Gentiles (1) revealed undeniably their knowledge of the law, even so their circumcision here stands in condemnation of them if they don’t obey the law (27)—they can’t claim ignorance of it!

But there’s even more here; the converse is again true for the Gentiles! 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Now, as we said last week in vv.12-16, we’re not yet at the stage in Paul’s argument where he’s addressing how people are saved. He’s still talking about why they need to be saved, what problem they have that needs to be resolved. So, we should not hear him saying here that if a man who is uncircumcised keeps the precepts of the law, [he will be saved]. We should hear Paul saying that this man will enjoy God’s favor (29) in a way that the circumcised Jew who breaks the law will not. 27 [Thus] he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.

There’s the implications of their inconsistency for their standing with God: the Jews can be displaced by the Gentiles in this way!

The Striking Conclusion to be Drawn from these Implications – 28-29

Why? The answer to this question is, at once, stunning, theologically formative, and biblically clarifying! Here is the striking conclusion to be drawn from the implications of the inconsistency between Israel’s claim to be God’s people and their actions which argue just the opposite. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise—the praise of a true Jew—is not from man but from God.

Now, remember, the name “Jew” … suggests [that] special status enjoyed by the people of Israel, in distinction from all other peoples (see 1:16; 2:9, 10). [It conveys] the status shared by anyone who belonged to the covenant people (Moo 2018 169). What Paul is saying here is that this status with God, this favor (praise [29]), is not achieved by physical descent, by Jewish ethnicity, or even by the physical sign of the old covenant which was supposed to indicate a heart that was sensitive to God (Deu.10:16; 30:6; Jer.4:4). Rather, that favor is reserved for those who actually display that sensitive heart regardless of whether they bear the physical sign!

Circumcision of the heart was always the aim! Remember the words of Deu.10:14 Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it. 15 Yet the Lord set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. 16 Circumcise therefore the foreskin of your heart, and be no longer stubborn. 17 For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. 18 He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. He promised blessing if they’d honor the covenant (not just receive the sign)—Deu.30:6 … the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live. He even sent them warnings through the prophets—Jer.4:4 Circumcise yourselves to the Lord; remove the foreskin of your hearts, O men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire and burn with none to quench it, because of the evil of your deeds. So, what Paul is saying here shouldn’t have come as a surprise to them. And it shouldn’t come as a surprise to us today.

Conclusion

Relationship with God is and always has been a matter of the heart, living by faith in obedience to His Word. This theme regarding who is truly a Jew, what that means, and how it works will continue developing throughout this letter. But make no mistake at this stage that a Gentile who honors God in His heart enjoys God’s favor ahead of a circumcised, ethnic Jew who does not.

And for us today, that has to be a reminder and a warning. There is nothing that receives God’s favor except a heart that is soft toward Him, that presents itself in repentant trust (4-5) and the obedience of faith (1:5). There is no amount of knowledge or perceived spiritual privilege or affirmation of truth that can displace the need for repentant faith that shows itself through obedience. It is by this means, and this means alone, that both Jew and Gentile escape the judgment of God. It is by this means, and this means alone, that both you and I escape the judgment of God.

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 3, Romans-Philemon. Romans, by Douglas J. Moo, 2-95. Grand Rapids: Zondervan.

Barnhouse, Donald Gray. 1952. Romans, four volumes. Grand Rapids: Eerdmans

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Romans, by Mark A. Seifrid, 607-694. Grand Rapids: Baker Academic.

Carson, D. A., R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Romans, by Douglas J. Moo, 1115-1160. Leicester, Eng.: InterVarsity.

Chadwick, Henry, gen. ed. 1957. Harper’s New Testament Commentaries. A Commentary on the Epistle to the Romans, by C. K. Barrett. Peabody, MA: Hendrickson.

Comfort, Philip W., gen. ed.  2007. Cornerstone Biblical Commentary. Romans, by Roger Mohrlang. Carol Stream, IL: Tyndale.

Cranfield, C. E. B. 1990. Romans: A Shorter Commentary. Grand Rapids: Eerdmans.

Dever, Mark. 2005. The Message of the New Testament. Ch. 6, The Message of Romans: Justification, 146-166. Wheaton: Crossway.

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Hubbard, David A., and Glenn W. Barker. 1988. Word Biblical Commentary. Vol. 38ab, Romans, by James D. G. Dunn. Dallas: Word.

Longman III, Tremper, & David E. Garland, eds. 2008. Expositor’s Bible Commentary. Vol. 11, Romans-Galatians. Romans, by Everett F. Harrison and Donald A. Hagner, 19-237. Grand Rapids: Zondervan.

Luther, Martin. 1976. Commentary on Romans. Translated by J. Theodore Mueller. Grand Rapids: Kregel.

Moo. Douglas J. 2000. The NIV Application Commentary. Romans. Grand Rapids: Zondervan.

Morris, Leon, ed. 1985. Tyndale New Testament Commentaries. Vol. 6, Romans, by F. F. Bruce. Downers Grove: InterVarsity.

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Nygren, Anders. 1949. Commentary on Romans. Philadelphia: Fortress.

Owen, John, ed. Commentary on the Epistle of Paul the Apostle to the Romans, by John Calvin. Translated by John Owen.

Sproul, R. C. 2005. The Gospel of God: An Exposition of Romans. Ross-shire, Great Britain: Christian Focus.

Stott, John, NT ed. 1994. The Bible Speaks Today. The Message of Romans, by John Stott. Leicester, Eng.: InterVarsity.

Yarbrough, Robert W., and Joshua W. Jipp, eds. 2018. Baker Exegetical Commentary on the New Testament. Romans, by Thomas R. Schreiner. Grand Rapids: Baker Academic.

NEXT SUNDAY: Let God Be True, Romans 3:1–8