(Sept 2012: Romans: Exegesis Paper on Romans 2:25-29)
I. INTRODUCTION
1. LITERAL CONTEXT OF/PRIOR TO ROMANS 2:25-29
Paul has been using a diatribe style with a series of questions and answers raised towards a fictional character to address the failure of Jews in keeping the law which is given to them. Though scholars divide themselves about the identity of ‘You’ (singular masculine in Greek) mentioned in verse 1 of chapter 2 (some say he is a moral man, some say he is an individual Gentile, while others indicate that he is a Jew), the subsequent arguments posed by Paul indicating that the most probable person he has in mind and has issued the challenges to is a Jew who takes pride in his religious and national status, and at the same time despises and judges those Gentiles or non-Israelites, considering them as outcast and ‘pagan dogs’ whose moral standards are highly questionable and at stake. In addition to the above literal evidence, a Jew will always tend to believe that all the rest of the human race will be judged by God whereas he himself who is a pious chosen Jew will be exempted[1]. The identification of ‘you…Jew’ in v17 reaffirms a consistent thought pattern and target audience in Paul’s mind when he presents his arguments or statements in chapter 2.
According to Wiersbe, Paul has summoned four witnesses to verify his charge against the guilt of the Jewish nation in the entire chapter 2 and Jews are declared guilty towards his charges[2]. The four witnesses found against the sinful behaviours of the Jewish nation are: a) Jews are found guilty when they judge others as they do exactly what others have done (2:1-3); b) they have misappropriated God’s kindness and mercy, thus stored up for themselves wrath and judgment of God in the end time (2:4-11); c) Jews sin under the law and fail to live up those instructions they have received from the written law and the messages they have preached and taught others. They live a standard far below those Gentiles who are without the written law but are deemed to be righteous because they do the law (2:12-24); d) they are lack of spiritual and inner substances or qualities which qualify them to be true Jews or the children of God, and thus nullify the effect of circumcision upon them (2:25-29).
And it is in this context that Paul points out the message of Romans 2:25-29, directing his audience to understand the true meaning and ultimate purpose of circumcision, the need of keeping and doing the law, and the requirement for being a true Jew, which is to live up to his faith with an inner obedience towards the Lord. With this, he makes a contrast between the disobedience of Jews in v25 and 27 and the obedience of the Gentiles in v26 and v27, highlighting a revolutionary thought that salvation is not by one’s status or privileges given, but by obeying God and His Commandments.
2. HISTORICAL CONTEXT OF/PIOR TO ROMANS 2: 25-29
2.1. THE WRITING OF ROMANS
The book of Romans was virtually written during Paul’s stay in the city of Corinth , in the Province of Achaia Rome Rome
Moreover, Paul wanted to be received well by the Romans whom he had never met before, and to clear off some misunderstanding or prejudices they had towards him because of the rumours and untrue news that had been spoken about him. The letter answered some of the doubts and queries the Romans had towards him, e.g. some Jews accused him of preaching ‘antinomianism’ (mentioned in 3: 7-8). Romans serves to clarify Paul’s concept of the Gospel, and he made this known to those Christians in Rome who were converted from traditional Jewish and pagan beliefs, and who had been deep-rooted in their cultural and religious background before they turned to know Jesus Christ and His Gospel. .
2.2. THE CHRISTIANS IN ROMANS’ CHURCH
It is believed that the travelling ordinary Christians to Rome for business purposes were those who spread their faith and beliefs with those Jews or pious Gentiles who were attached to Judaism, when they gathered themselves in the synagogues (as synagogue meetings provided the arena for explicit evangelization and debate) during their Sabbaths[4]. The congregation Paul addressed to were composed of Jews and believing Gentiles who were well acquainted with Jewish traditions and beliefs as they had been exposed to these even before the Gospel arrived in Rome
Though the arguments of the scholars towards whether Paul wrote to a majority of Gentile community or Jewish community vary in numbers, the inner evidence found in the text itself indicates that Paul has both Jewish and Gentile communities in mind, and he approached them with a comprehensive and balance perspective. The tension between Jews and Gentiles believers in Rome
We could observe a trend that, when Paul deals with Jews, he uses the obedience of Gentiles towards unwritten law to counterattack the disobedience and sinful deeds of Jewish nation towards God and His written law; and while he deals with the issues of Gentiles being saved extensively by the grace of God, he reminds them of the privilege that Jews have received from God and affirms them the eschatological salvation of Jews in God’s plan. Thus both Jews and Gentiles are well expressed and covered in Paul’s perspective and concerns, without partiality or favouritism shown towards any single party, as God is deemed to be just both in His love and wrath, reward and punishment.
In 2:25-29 though Paul seems to direct his argument against Jews, he compares them with the Gentiles in mind, and points out to the ‘self deceived’ Jews the reality of their spiritual condition, in neglecting what the Gentiles have devoted to and emphasized on, the keeping of the law, of which God values.
2.3. JEWS AMONG THE GENTILE WORLD
Jews consider themselves to be separated from the contaminated world because of their religious practices, especially food law, circumcision and observance of Sabbath etc which are the requirements of the law. But Paul mentions that ‘God’s name is blasphemed among the Gentiles because of you’ (2:24), which means God’s name is ‘despised, contempt, disdained, mocked or scorned and valued as nothing’ because the behaviours of Jews have demean the effect of the law as well as the name of God.
Jews are called by God to be ‘a light to the nation’ yet they are badly accused by the Gentile world. Bruce reveals the reasons why God’s name has been blasphemed by the Gentiles, firstly being the sad plight of the Jews in exile to cause Gentiles to mock of the powerlessness and impotence of God in protecting and helping His people (Stott refers to Isaiah 52:5 and Ezekiel 36:22), and secondly being the said then situation of Jews, whose misconduct brings humiliation to God’s name[5]. Transgression of the law by not living in accordance to it is a way of dishonouring God and depriving the honour that is due to Him.
According to Barclay, Gentiles perceive Judaism as ‘uncivilized superstition’, and Jews to be ‘the most horrible people’ and ‘the most despised slaves’ in the world. They accuse Jews to be ‘atheism’ as they see any worship without imagery or idols intolerable. The exclusiveness of Jews towards other religions and their isolation in term of social relationship enhances Gentiles’ enmity towards them.[6]
II. EXEGESIS ON ROMANS 2:25-29
1. ROMANS 2:25
(Romans 2:25NIV) Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised.
It is observed that the passage is in both positive (v25a: Circumcision has value if you observe the law) and negative terms (v25b if you break the law, you have become as though you had not been circumcised) with a contrast word ‘but’ in between. The sentence is attached with two conditional terms ‘if’ and these convey a message of a need to depend on the performance of the audiences[7].
The said Jew will effect the circumcision and bring profits to himself if he obeyed and followed the instructions of the law, but if his deeds were contrasted with the requirements of the law, he indeed breaks the law and he is classified as equivalent to the uncircumcised group, which is the Gentiles. Paul strongly declares that there will not be any religious privilege entitled to a lawbreaker. The status of a circumcised person largely depends on whether he has observed the law.
1.1. CIRCUMCISION
The Hebrew word for the verb ‘circumcise’ is ‘מוּל'’ (mul), first appeared in Genesis 17:10, bearing the meanings of ‘to destroy’, to ‘cut off’ or ‘to wither’. The Greek word for ‘circumcision’ is περιτομὴ (peritome), and ‘uncircumcision’ is ‘ἀκροβυστία’ (akrobustia). Circumcision is a permanent act of cutting off or removing the foreskin of a male’s penis.[8] It is understood to be ‘the act of circumcision, the state of being circumcised or those who have been circumcised.’[9]
Byrne sees the act of circumcision more than a human physical condition, but is used to distinguish between the communities of Jews (the circumcised) and the Gentiles (the uncircumcised)[10]. Yet in the ancient times, circumcision is a common practice found among the neighbouring nations of Israel , i.e. Egypt
Jews for centuries have considered circumcision as a covenantal act and sign made between God and their forefather, Abraham. This everlasting covenant with promise and grace was initiated by God towards Abraham and his descendants and the generations to come, and was broadly narrated in Genesis 17:1-27. In this Abrahamic covenant, God gave Abram a new name ‘Abraham’, and he was promised to be the father of many nations, who would be fruitful and have kings as his descendants. They would possess the land of Canaan
Since then, every Jewish boy is obliged to follow the tradition and be circumcised on the eighth day after he is born (Leviticus 12:3), and with the mark of circumcision, they are identified as the people of God.[11] Whoever does not circumcise in the flesh will be viewed as unclean and will be cut off from his people, and will be rendered as breaking God’s covenant with him. During the reign of Greeks, The disdain of the Greeks towards circumcision intensified the desire of the Jews to uphold the practice of circumcision. Since Maccabean Revolt in the second century, circumcision has become the basic expression of Jewish’s religion and nationality[12]. The practice of circumcision goes into extreme when they will circumcise for the dead babies who die before their eighth day, even to the extent of opening the tomb and circumcise those who were buried when their bodies were found yet to be decomposed[13].
Jewish teachers and scribes devote themselves in promoting the practice. In Acts 15:1, certain Judaizers came down to Antioch
‘And anyone who is born whose own flesh is not circumcised on the eighth day is not from the sons of the covenant which the Lord made for Abraham since (he is) from the children of destruction. And there is no sign upon him so that he might belong to the Lord because (he is destined) to be destroyed and annihilated from the earth and to be uprooted from the earth because he has broken the covenant of the Lord our God.’ (Jubilees 15:26)[15].
The Jews see circumcision as a seal to guarantee for their salvation, and they perceive they have a definite share in the world to come. The Jewish tradition relates Abraham sitting at the gate of Gehenna (a place outside ancient Jerusalem Israel
1.2. THE LAW
The law (Greek: νόμον, transliterated as ‘nomon’) here is synchronized to the ‘written code’ found in v29. It is mainly referred to Mosaic Law (the Torah in Hebrew) which was written and passed down to the generations of the people of Israel Israel on Mount Sinai before Israelites started the journey of wilderness. Leon Morris agrees that it is a word frequently mentioned in Romans, and with its 72 occurrences, there are 51 times the term is best understood of as the Mosaic Law[18].
The Law serves as a guide for the community of Israel
The Law resumed it supreme status in the community of Israel , after they had been afflicted by the experience of seventy years of the exile in Babylon land of Judah
Jews usually boast of their sole possession of the law as the Word was entrusted to them from the one true God[20]. In the Jewish literature Jews proudly declare before God,
‘In you we have put our trust, because, behold, your law is with us, and we know that we do not fail as long as we keep your statues. We shall always be blessed; at least, we did not mingle with the nations. For we are all a people of the Name; we, who received one Law from the One. And that Law is among us will help us, and that excellent wisdom which is in us will support us.’(2 Bar 48:22-24, OTP 1:636)[21]
From the above, we understand the relationship between Jews and circumcision, and between Jews and the law, and how they have placed their trust in the Abrahamic and Mosaic covenants and neglect that the blessings promised by the covenant depend on their relationship with God. Paul has argued that the disobedience of the Jews nullifies the law given to them and their transgression of it has nullified the circumcision too[22].
1.3. CIRCUMCISION AND THE LAW
There is a close relationship between the value and effectiveness of circumcision and the law which is supposed to be observed by the Jews. Verse 25 demonstrates for us the unbreakable connection between the value of circumcision and the observance of the Law. We understand from James 2:10 telling us that, ‘For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.’ Ernest Kasemann concludes that, ‘the Jew who transgresses the law denies both his circumcision and the commandment of Scripture which directs it.’[23]
It is stated by Everett F. Harrison that circumcision is the second major distinctive of Jews followed by the law.[24] To Jews, to circumcise is equivalent to obeying all the commandments, and it seems that Jews in Paul’s time or at least in Roman Church emphasize the importance of circumcision but neglect the importance of practicing law. Paul raises an opposite perspective from Jews, insisting that circumcision is only valuable if one obeys the law. He goes deeper into directing the focus of Jews, making them understand that inner obedience is far more pleasing to God than the outward conformation.
For the Jewish audience, they might misunderstand Paul’s intention, as Paul seems to be against circumcision. But Paul does see the value of circumcision, and recognize its covenantal significance, but it will only has value (Greek: ὠφελεῖ ‘ōphelei’, translated as of value or profits) if the law is observed. Paul is making clear that ritual performances amount to nothing if there is no genuine obedience towards the commandments of God shown in His Scripture. Galatians 5:3 tells specifically that those who are circumcised are obligated to obey the whole law.
1.4. OBSERVE OR BREAK THE LAW
‘Observe’ (Greek: φυλάσσῃ ‘phylassē’) is translated as ‘keep’ or ‘guard’. ‘Break’ (Greek: παραβάτης ‘parabatēs’) is translated in NAS and INT as ‘a transgressor’. The same word is used in James 2:11. When Paul uses this presumptive statement of ‘but if you break the law’, he has indeed the previous verses of 2:21-24 in mind, when Jews (though not all Jews are guilty of the charge) are questioned by Paul about their religious integrity, honesty and genuineness towards, for they steal, commit adultery, rob temples and break the law. ‘Has become’ (Greek: γέγονεν, gegonen), also known as ‘took place, has done, was done, come to pass, had happened’ etc, is a perfect tense verb signifies the complete of an action and the associated result is in a final and settled condition. The result of their misconduct has rendered their circumcision void. Dodd confirms that ‘there is evidence showing the terrible degradation of Jewish moral in the period preceding the destruction of the Temple
2. ROMANS 2:26
2:26 So then, if those who are not circumcised keep the law’s requirement, will they not be regarded as though they are circumcised?
It is based on the above arguments that Paul raises another question in v26. If the above statement in v25 about circumcised Jews were true, then the following presumption for uncircumcised Gentiles will be valid as well. The sentence is qualified by a similar conditional term ‘if’ found in v25. Again, the status of ‘those uncircumcised’ depends on their performance too. With this statement, Paul is making clear that keeping the law (or obeying God’s commands) entitles one to be considered as the chosen people of God, whether he is circumcised or not circumcised. But to Jews, this is unthinkable and it is contrary to what they have believed in, as they see circumcision as an indispensable part of keeping the law. Paul’s argument is a new insight for them to be grasped.
‘So then’ (οὖν ‘oun’) is used to link the argument mentioned in v25. It is translated as ‘then, so, therefore’ etc. Contrasted to the above assumptive situation of Jews is the probable situation of Gentiles (the uncircumcised) who do not have what the Jews have (the sign of circumcision and the promise of salvation), but who do what the law requires of them (knowingly or unknowingly), and they are entitled to the religious status which Jews claimed to be absolutely and exclusively theirs. Therefore they are to be reckoned as a member of the people of Israel
Cranfield explains the phrase ‘keep the law’s requirement’ as to mean ‘not a perfect fulfilment of the law’s demands’ but ‘a grateful and humble faith in God and the life turned in the direction of obedience which is its fruit.’[26] Since no man has ever been perfect in doing the law except Jesus who is the embodiment of the law himself, and it is impossible for ordinary men to keep the full statues of God, Paul definitely will not perceive that the Gentiles are able to do so. But he is referring to a heart or inner condition, of one who is sincere in his faith and has repented from his own sin. A Gentile who is willing to humble himself and obey what the law says and requires of him is regarded (Greek: λογισθήσεται ‘logisthēsetai’, translated also as will be reckoned, be counted, be computed, be calculated and be put into one’s account etc) as circumcised and is thus qualified to be classified as God’s people.
3. ROMANS 2:27
2:27 The one who is not circumcised physically and yet obeys the law who condemn you who, even though you have the written code and circumcision, are a lawbreaker.
In the previous two verses, Paul recognizes the possibility of Gentiles to be considered as people of God or member of Israel
Jews entitle the privilege of being chosen as a nation for God’s purpose to work through the salvation for the nations. As they are chosen for salvation prior to the Gentiles, they too are liable to be judged prior to the Gentiles. This two fold primacy for the people of Israel
Yet Jews have such national and ethnic pride that they wrongly perceive that their religious status will serve them as an exemption from the eschatological judgment of God.[29] In the wisdom literature, Jews are told that the Gentiles will be punished severely by God for their wickedness whereas they themselves will receive some remedies if they have sinned against God.[30] Justine Martyr proclaimed that Jews are the descendants of Abraham, and they will have a share of eternal kingdom even if they were sinners who do not believe God and rebel against God.[31]
Paul shocks Jews with such statement that those Gentiles (who obey the law) they despise and regard as outsider for the promises and blessings of God, are not only to be entitled to the glory of the kingdom, but also to condemn them. With double protections (circumcision and written code) they think they have possessed, and the hope of eternal redemption with the authority to co-judge with God on the Gentiles, Jews’ destiny is instead reverted and they are deemed to be helpless in the face of judgment, and they are placed in an inferior status comparing to the obedient Gentiles. Written code (Greek: γράμματος ‘grammatos’) means also ‘letter’ and it refers to the written law which is Torah, but they are some who interpret it as another meaning for ‘circumcision’ in literal sense.
John the Baptist has openly rebukes those Pharisees and Sadducees, the spiritual elites of his day about their rottenness and unrepentant hearts. They are told to produce fruits in keeping with repentance or else they shall experience wrath of God. The Pharisees and Sadducees though have special privileges in their religious status, and claim themselves to have Abraham as their father, are evitable encountering God’s judgment because of their sinful acts. Jesus in Matthew 12:41-42 also makes a remark that the Nineveh who repented and the Queen of Sheba who travelled from afar to listen to Solomon’s wisdom shall rise in the judgement day to condemn the nation of Israel.
The same is with the Jew Paul is referring here to. The Jewish nation could not rely on the credit of their forefathers, instead each and every one of them has to be accountable before God of his own deeds and claim his own ground for pardon. The Jews need to learn the truth that God does not show favouritism and He is just to carry out His judgment upon all men.
4. ROMANS 2:28
2:28 A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical.
John Stott points out that Paul makes a series of fourfold contrast when redefines for Jews what it means to be a Jew, which is found in v28 and v29: a) the contrast between outward and inward Jews; b) the contrast between circumcision of the flesh and of the heart; c) circumcision is effected by the Spirit and not the written code, the law; and d) Praise from God and not from men.[32]
Paul uses a double negative phrases ‘not’ and ‘nor’ (Greek: οὐδὲ ‘oude’) to deny the general concept and understanding Jews have commonly held in regard to their national, ethnical and religious identity. A Jew is not what he supposes who he is, an outward follower of the traditional or ritual forms and rules. And to Paul’s understanding, circumcision is not what is perceived by Jews, only an act that is outward and physical. He is directing them further into v29, showing them something more than their physical experiences, something they yet to discover, concerning their inner relationship with the One and Only God they worship.
4.1. JEW
‘Jew’ (in Greek is Ἰουδαῖος, transliterated as ‘Ioudaios’), occurs 13 times in the New Testament, in the books of John and Acts and the epistles written by Paul. In the Gospel of John, the term refers to those who possess traditional Jewish thought and who are in opposition to Christ Jesus and his revolutionary teachings based on the Law of Moses; and in the book of Acts they are mainly those people who persecute the church, the apostles and hinder the advancement of the gospel.[33] In Paul’s epistles, Jews are referred to those who come against the apostolic teaching of Paul and his missionary endeavours. Ronald understands ‘Jews’ used in Paul’s letters commonly denotes to their nationality and religion status (those who are followers of Judaism), and they are well-known with their proclamation of monotheism. ‘Jews’ is an honourable title and the name itself automatically separates them from the rest of the world[34].
Wuest makes a definition for the three titles given to Jews: First is Hebrew which differentiates a Hebrew-speaking Jew form a Greek-speaking one; Second is Jew which distinguishes a Jew from a Gentile with the sense of his nationality, and lastly is Israelites which reveals the fact that Jew is a member of the theocracy and an heir of promises given in Abrahamic covenant[35]. According to Gutbrod, ‘Jew’ is a common term used for Hebrew people by pagans and was later adopted by the Jewish people, and carried with it both subjective cultural or emotional connection towards their nationality and monotheistic religion.[36]
4.2. OUTWARD AND PHYSICAL
Paul points out the actual situation of the Jews by stating of what they do have outwardly (v28) and what they do lack inwardly (v29). ‘Outwardly’ (in Greek the term is ‘ἐν (en), τῷ (tō) φανερῷ (phanerō), literally translated as ‘outwardly the/who outward’, it indicates a range of meanings like, ‘in the open’, ‘visibly’, ‘apparent’, ‘manifest’ ‘evident’ and ‘known’[37], referring to those parts that are exposed to others and can be observed from the outside. Jews practice the traditional teaching of circumcision, and they try to fulfil their calling through conforming to the works of the law, yet their performance is merely outward and physical (ἐν (en) σαρκὶ (sarki), which means ‘in flesh’) with outer forms but without inner substance and obedience.
5. ROMANS 2:29
2:29 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.
5.1. INWARDLY
Inwardly (Greek: ἐν (en), τῷ (tō) κρυπτῷ (kryptō)) means ‘in secret’, denotes to areas where people cannot see initially with a glance of physical eyes but only God can access and know. Definitely, a man who is Jew inwardly will gradually manifest God’s character and nature and his faith will be firmly established.
A Jew inwardly is expressed as ‘A Jew to the eyes of the One before whom the secrets of men’s heart and lives are an open book.’[38] It speaks about his honesty, openness, transparency, integrity and decency etc. Only those who seek to live a righteous life at right with God are able to be like an open book to be read by God. A Jew is inwardly when there is nothing that he does or he desires displease God, and he relates to God in a personal and intimate level.
5.2 CIRCUMCISION OF THE HEART BY THE SPIRIT
The teaching of circumcision of the heart is first found in the book of Deuteronomy where exhortation comes to Israelites to ‘Circumcise your hearts, therefore, and do not be stiff-necked any longer.’ (Deuteronomy 10:16). Deuteronomy 30: 6 comes again with the promise that, ‘The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live.’ The former verse talks about the obedient act men should have in responding to God’s commands and the later verse speaks about God’s empowerment towards generations of Israelites that they will experience God’s help to live a life of obedience. We can see that it takes both sides to live to God’s demand. It tells us that God demands an inner circumcision, which is the removal or cutting off of impurity in our hearts, more than just a physical or outwards cutting off of the foreskin of a penis.
The prophet Jeremiah urges his contemporary fellow countrymen to ‘Circumcise yourselves to the Lord, circumcise your hearts, you men of Judah and people of Jerusalem
Paul in Philippians 3:3 admits that, ‘For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh’. In Colossians 2:11 he reminds Colossians that they have been circumcised in Christ and put off of the sinful nature. This circumcision is not done by men’s hands but by Christ. It is a circumcision of the heart by the Spirit.
Thus, we can conclude that the Bible is consistent in telling us the requirements of God for each and every one of us who claim to be His followers, that He demands our inner submission, a heart that is pure, without any worldly contamination and pollution, a heart that is devoted wholly for His purpose. What he asks is more than our outward performances and conformity. Circumcision is more than circumcision of the flesh, but it is accompanied by a circumcision of the heart. A heart that makes room and make vacant for His infilling and replenishment.
5.3. PRAISE
‘Praise’ (Greek: ἔπαινος ‘epainos’) could be translated as ‘worthy of praise’, ‘praiseworthiness’ or ‘fame’. From the Bible we know that Judah Judah
Barclay refers to Genesis 29:35 & 49:8, revealing to us the double meanings which are found in the word ‘praise’ in its original and traditional way, that it literally means ‘praise’ comes from God rather than from men, and those characteristics possessed by Jews do not originate from men but from God. Therefore the promises of God is not given to a particular nation, nor to those who have the mark of covenant, but to those who preserve the standard of living dictated by God in His living Word (which is to live up the truth of God)[39].
Jews are experts of self-praising, because they think themselves higher than the rest of the human race, and because they are uniquely chosen by God to be His people as a nation. In Romans 2:17-20, Paul has pointed out the pitfalls of Jews who are overconfident about themselves, setting themselves as a guide for the blind, a light for those in the dark, an instructor of the foolish and the teacher of infants. Yet they are not who they think they are, indeed they are lost, blinded, foolish and are nobody but mere infants.
In the New Testaments, we see Jesus deals with the Pharisees and scribes about their problems of seeking recognition and praises of men as they regard themselves righteous, holy and honourable (Matthew 23:6-7). It has always been Jesus’ teaching to direct the Jews to indeed praise God and to allow others to give praises to God because of their good deeds. Paul teaches the Jew here that, if he wants to be a true Jew, praise must come from God, for it is only God who is able to establish him for who he is.
III. LITERAL CONTEXT AFTER 2:25-29
After making certain contrasts between circumcision and uncircumcised, and conclude about what makes a Jew, Paul goes on to reinstate and reaffirm the value and advantages of circumcision and being a Jew with a strong emphatic statement ‘Much in every way!’, and he explains that the main reason is that, Jews are entrusted with the words of God (Romans 3:1-2). They are the first who possess the oracle of God among the nations.
The teaching of Old Testament is not nullified based on what Paul has based his arguments above, and God’s promises are still valid and sound. Jews lost their privilege and status not because God is unfaithful, but because they are unfaithful towards the mandate that is entrusted to them. They are supposed to be proclaiming God’s truth among the nations, and be used as a channel through whom the light of Christ will be shine forth throughout the end of the earth. Yet they have rejected the very truth that is given to them.
IV. CONTEMPORARY & HOMILETIC APPLICATION
From the argument of Paul about what makes a Jew and what does circumcision mean , we could draw from within the passage some principles to be applied in our daily walk with God, to ensure that what we do please God and our faith is counted as genuine. The below points remind us about the concluded theme: ‘WHAT MAKES A REAL CHRISTIAN?’
1. A COMMITMENT TO LIVE OUR LIVES INSIDE OUT (V25-26, V28-29)
Like the Jews in Paul’s time (in the Romans’ setting), there are always two groups of people we have in the church, those who boast of their inner encounter and spiritual status in God, and those who boast of their ministry performances and works for the Lord. We are always being tossed about in a dilemma. We believe that we are saved by the grace of God and good works do not contribute anything to our salvation. Yet we are reminded again and again by the Word that we are to live a life that is worthy of our salvation, to serve God unreservedly so that we may live and receive blessings and avoid judgment and wrath of God. We need to be constantly reminded that God looks for an inner attitude of obedience in relationship to Him which produces piety and holiness when we live and relate with others.
1.1. RELIGIOUS PRACTICES AND STATUS WITHOUT INNER OBEDIENCE ARE USELESS (V25, V28)
Jews’ temptation to rely on circumcision to be the ground for their salvation is our temptation as Christians too this day. Their experiences remind us to avoid two extremes, one is to rely on our spiritual status as Christians and neglect the spiritual substances that God requires of us, and the other is to devote ourselves in religious practices without genuine love and relationship with God.
There is a teaching and belief held by Christians called ‘antinomianism’, which indirectly has promoted sin because it believes in ‘Sola Fide’, that ‘faith alone’ is enough to sustain the Christianity walk and there is no need to practice moral laws. This is definitely not what Paul is teaching. Instead Paul accepts the importance of circumcision and redefines its scope, to reinstate that it is not just a physical act that one has to go through, but an inner act out of obedience to God which adds on to it the true value. Therefore as Christians we should always be reminded that we are not to misuse the grace of God, and rely entirely on our ‘spiritual status’ (which is saved by grace through faith), but to commit ourselves to His way, to be serious in our personal walk with God and let Him circumcise our innermost, so that we can lead a consistent lifestyle that is inside out. At the same time, we shall remember that true spiritual experiences ultimately will be manifested and seen in our speech and deeds. Christianity is a life and not just a concept of belief.
Many of us depend on outer activities and ritual performances to justify our faith in God. We observe Sabbath by going to Sunday Service, giving tithes, taking communion and serving in the church, thinking that while we are fulfilling these outer tasks instructed in the Bible, we could please God and we are ‘safe’ from eternal destruction. Yet we might neglect to obey the Great Commandments to love God and to love others as how we love ourselves. We might not relate with God in a personal way to allow Him to renew us and to mould us in accordance with His purpose and design, to direct us our path and to use us to whatever the extent He desires, and we might not have compassion towards the needy, the broken and the hurtful.
There are evidences showing us that some Christians are no different from the world in our social conduct and approaches. We do not do God and others justice as we are supposed to do so; we prioritize our personal agenda and profits before God and our neighbours; and we hurt others with our tongues, and we mistreat those whom God has placed under our care and concern. We heard of ministers and church leaders who deprive the rights of the congregations and who are involved in adultery or financial misappropriation. Yet we think that God is gracious and He would allow us to go heaven even if we keep on sinning. Sometimes we overlook little sins and think that God does not mind these.
Jesus rebukes Pharisees and scribes as those who clean the outside layer of the cup without bothering the inside. True obedience is an inside out process. Just like circumcision is effected with law observance, our religious forms and activities are effected only if we obeyed God in our innermost. Breaking a portion of the law is equal to breaking of the entire law.
We need to keep in mind that though we are saved by grace, we are saved for good works in Christ Jesus as told by Paul in Ephesians 2:8-10. There is a purpose for every religious rite and form we are told to conform to, either in our church or in the society, but the bottom line is that we have to obey God, doing what He instructs us to do in accordance to His living Word.
1.2. INNER OBEDIENCE SUPERSEDES OUTWARD FORMS AND RITES
(V26, 29)
As what is mentioned by Paul in v26, the uncircumcised is credited as circumcised because they keep the law. V29 reaffirms that a Jew is one who is inwardly with circumcision of the heart. God’s kingdom is open to receive all, and only those who are obedient and willing to follow Him are able to find the way of the entrance and become the children of God. In Jesus’ time there are many outcasts in the society who are rejected by many and are considered as hopeless and undesirable, Jesus receives them all because they have genuine trust and obedience towards the calling and teaching of Him.
There is no spiritual elite or privilege in the Kingdom of God
The Church and Christians tend to think that we as Christians have special privilege as we are the saved ones, the holy sages and a heavenly community. If we are not careful, we might fall as how the Jews fell, believing that only they are spiritual elites and are entitled to the Kingdom of God
A Church is a Church not because it has a building or organisation, but because of its mission and vision in reaching out to the lost. A Christian is called a Christian because of his faith and love for God and for the souls. The church and the Christian shall always access to the heart of God and do what Jesus says to us, to care for the needy, to bring healing to the sick and to usher in deliverance to those in the bondage and sin. If God looked down on from heaven to the Church and His people, He looks for true worshippers who cry for the souls rather than programs and celebration without genuine repentance and concern for the lost world. Church is warmed up by the love she has for the Lord and the people.
2. AN AWARENESS TO LIVE TOWARDS ESCHATOLOGY(V27, V29)
As Christians, we are called to more than living on this life, but the life to come. We build and accumulate treasure not on earth but on heaven. Yet the contemporary teachings found within the Christian circles emphasize more of blessings we could receive on this life than the eternal rewards we could entitle to in life to come.
We shall always bear in mind that our life is not limited to this earthly living, but our lives are prepared for eternity, and there is a day when each and every one of us has to come before God to be accountable for our lives on this earth. The Day of Judgment will surely come upon everyone of us, regardless of our nationality and our ethnicity. The good and faithful will be rewarded and the evil ones and the wicked will be punished by God.
2.1. THE DISOBEDIENT WILL BE JUDGED
God is just and He shows mercy but no favouritism. If we lived our lives carelessly without taking our mission on earth seriously, and if we disobeyed God and worked against His purpose and will, and lived a wanton lifestyle without getting ourselves right with God or with others, we will tend to receive punishment from God. We will be judged accordingly and there is no discount or turning back.
Our spiritual status, like Jews, does not exempt us from judgment of God. Whoever are righteousness in God’s sight will co-judge with God, and be those witnesses in our heavenly trial. It will not be surprise if we are called the wicked and evil-doers in the end when we meet God, if our hearts or motives were not right when we serve God or if we failed to relate to Jesus personally. Jesus will deny us and those whom we might think inferior to us in term of spirituality and status in the church might be the co-judge in the end time, condemning us before the throne of God.
2.2. THE OBEDIENT WILL BE PRAISED
The day will come when everything will be revealed. There is nothing we could hide from God. He will tell us whether our faith is genuine and if our deeds are out of our sincere love towards Him. Paul says a Jew (a real Christian) receives praise from God.
Often we seek praises from men, in order that we could be affirmed and appreciated, valued and honoured. But men’s praises add nothing to us and indeed are vanities. Only God’s praise gives us significances as it assures us of who we are. Jesus teaches us also to seek the praises from the Father, where we will be called ‘good and faithful servant’ the day we are in heaven. The early praises pass away without adding any eternal values, but praises from God determines our destiny and rewards.
Seek therefore to live a life with eschatological perspective, bearing in mind that the Day will come and we aim to receive praises and reward from God. It is this determination and endeavour that will keep us moving forward in the right direction and receive our eternal crown and possession in heaven.
3. A COMPLETE RELIANCE ON THE SPIRIT OF GOD (V29)
It is impossible for us to live a holy life in obedience to God with our pure human desire and determination. Paul has mentioned the helplessness of men trying to live up what he aims to live in Romans chapter 7, and he knows that though his heart is willing but his flesh is weak. It is futile if we try to live up to the standard of God with our own knowledge and efforts.
How many times we make resolutions in the beginning of a new year but fail in the end to not even accomplish one third of our plans? How many times we know that we should speak the truth in love, yet we have lied to, we have stolen away and we have killed someone with our tongues and words, either knowingly or unknowingly? How many times we determine to love our neighbours but end up loving more of ourselves? How many times we long for a renewal but end up dry and lifeless?
Going to Church will help us know more about bible knowledge and Christianity phenomena; joining cell groups frequently will help us get to know more friends and have more prayer and moral supports, serving God diligently might give us a sense of false peace, thinking that we are right with God and our spiritual walk is still in line with God. But all these do not guarantee a genuine change and transformation in our character and life. We cannot become holier with mere human efforts. A Christian is changed and transformed when he is succumbed to the Spirit of God, filled with the Spirit and walk in obedience in the Spirit.
God has promised in His Word that the Holy Spirit will be sent to dwell in us so that we are empowered to live a victorious and holy life that we suppose to live. Romans 8:15-16 says that we receive the Spirit of sonship and the Spirit testifies with our spirit that we are God’s children, and God is our Father. We are able to imitate our heavenly Father through the power of the Spirit. The Spirit is sent to equip and transform us. He convicts us of our own sin and leads us into the righteousness of God.
V. CONCLUSION
Paul is exerting himself with lengthy arguments and words to try to bring the Jews of his days to come to their senses. Jews are indeed involved in a great spiritual crisis and trouble. Yet they are still confident of who they are and what will become of them. Paul brings out the facts and tells them not to remain ignorant for who they are and how their spiritual condition is, but to have a thorough and serious self-check and understand their own spiritual plights. They need a genuine repentance, they need circumcision not of the flesh but of the heart, by the Spirit of God, so that they could possess true faith that lies not on their spiritual or traditional inheritance, but to rely on the Spirit of God and a heart that turns fully onto the Lord, the Savior, Christ Jesus.
As Christians, we learn from the example of the fictional role that Paul speaks against. We too are not to be too confident of our flesh, or to rely on our efforts to receive heavenly rewards after our salvation. Instead, we should fix our eyes on Jesus and tap on the power of the Spirit for a life renewal and transformation, and to lead a life that gear towards eschatological praises and reward, that at the end when we see God face to face, we are welcomed and recognized as ‘good and faithful servants’.
And above all else, we need to be constantly refreshed in our mind the task ahead of us, which God has entrusted to us, to be the light unto the nation illuminated by the power of the Spirit, to spread the good news of Jesus Christ, to witness of His awesome presence through His Word and His Works, and to be used by God as vessels to usher in people of all nations.
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[1] William Barclay, The Daily Study Bible: The Letter to the Romans, Translator: Dr Timothy Chow (Hong Kong : Chinese Christian Literature Council Ltd), 55.
[2] Warren W. Wiersbe, Be Right (Wheaton: Victor Books, 1987), 25-29.
[3] C.E.B. Cranfield, Romans: A Shorter Commentary (Grand Rapids: William B. Eerdmans Publishing Company, 1992), xi.
[4] Brendan Byrne, S.J., Sacra Pagina Series 6: Romans (Collegeville: Liturgical Press, 2007), 10.
[5] F.F. Bruce, Romans (Grand Rapids
[6] Barclay, The Daily Study Bible: The Letter to the Romans, 63-64.
[7] Byrne, Sacra Pagina Series 6: Romans, 102.
[8] W. E. Vine, Merrill E. Unger & William White, Jr., Vine’s Complete Expository Dictionary (Nashville: Thomas Nelson Publishers, 1996), 35.
[9] Leon Morris, The Epistle to the Romans (Grand Rapids: William B. Eerdmans Publishing Company, 1988), 139.
[10] Ibid, 102.
[11] Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary (Grand Rapids
[12] Ronald Y.K Fung, A Commentary on the Epistles to the Romans (1) (Taipei: Campus Evangelical Fellowship, 1997), 406.
[13] Sanford
[14] Grant R. Osborne, The IVP New Testament Commentary Series: Romans (Downers Grove : Inter-Varsity Press, 2004)
[15] Thomas R. Schreiner, Romans: Baker Exegetical Commentary on the New Testament (Grand Rapids
[16] John Stott, the Message of Romans (Leicester: Inter-Varsity Press, 1994), 92.
[17] C. Mills, A Hebrew Christian Looks at Romans, 74.
[18] Morris, The Epistle to the Romans, 143.
[19] Gerald F. Hawthorne & Ralph P. Martin, Eds., Dictionary Of Paul And His Letters (Taipei
[20] C), 418.
[21] Frank J. Matera, Commentaries on the New Testaments (Grand Rapids
[22] Osborne, The IVP New Testament Commentary Series: Romans,76.
[23] Ernest Kasemann, Commentary on Romans (Grand Rapids: William B. Eerdmans Publishing Company, 1980), 73.
[24] Everett F. Harrison, Expositor’s Bible Commentary (Grand Rapids: Zondervan Publishing House, 1976), 34.
[25] C.H. Dodd, The Moffatt New Testament Commentary: The Epistle of Paul to the Romans (London: Hodder and Stoughton Limited, 1960), 39.
[26] Cranfield, Romans: A Shorter Commentary, 58.
[27] Archibald T. Robertson, Living Spring Greek New Testament Exegetical Notes: Volume V: Romans (Monterey Park: Living Spring Publications, 1999), 80.
[28] Bruce, Romans, 83.
[29] Matera
[30] Bruce, Romans, 83.
[31] Barclay, The Daily Study Bible: The Letter to the Romans, 55.
[32] Stott, The Message of Romans, 94.
[33] Vine, Vine’s Complete Expository Dictionary, 334.
[34] Ronald, A Commentary on the Epistles to the Romans (1) , 389.
[35] Kenneth S. Wuest, Wuest’ Word Studies (Grand Rapids: William B. Eerdmans Publishing Company, 1971), 46.
[36] Osborne, The IVP New Testament Commentary Series: Romans, 72.
[37] Kenneth S. Wuest, Wuest’ Word Studies, 51.
[38] William Hendriksen, New Testament Commentary: Romans (Grand Rapids
[39] Barclay, The Daily Study Bible: The Letter to the Romans, 62.
