Ed Urzi

Much like a professional boxer, the Apostle Paul skillfully prepared his audience with a flurry of quick jabs in Romans 2:17-20. Now he will follow with a series of devastating blows beginning in verse twenty-one. While Paul initially directed his comments to those of Jewish descent, we’ll find that these verses speak to everyone as well.

For instance, let’s contrast Paul’s observations from Romans 2:17-20 with their potential modern-day counterparts…

Verse seventeen:

• Romans: “But if you bear the name ‘Jew’ and rely on the Law [for your salvation] and boast in [your special relationship to] God” (AMP).
• Potential modern-day counterpart: “I believe in God and I strive to live a good life.”

Verse eighteen:

• Romans: “you know what God wants you to do, and you have learned from the Law to choose what is right” (GNT).
• Potential modern-day counterpart: “I believe in good moral values and traditional definitions of right and wrong.”

Verse nineteen:

• Romans: “if you are convinced that you are a guide for the blind, a light for those who are in the dark” (NIV).
• Potential modern-day counterpart: “I try to help others find a path to a more enlightened life.”

Verse twenty:

• Romans: “You can instruct those who have no spiritual wisdom: you can teach those who, spiritually speaking, are only just out of the cradle” (Phillips).
• Potential modern-day counterpart: “I lead and encourage others to be more spiritual and make the world a better place.”

These observations (and their potential modern-day parallels) clear the way for the devastating conclusions that begin in verse twenty-one…

“You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?” (Romans 2:21).

This initial question might fall from the lips of anyone who witnesses an act of blatant hypocrisy: “You teach others—why don’t you teach yourself?” (GNT). For instance, “stealing” goes beyond the actions taken by hackers, scammers, bank robbers, shoplifters, and business executives who misappropriate corporate funds. “Stealing” refers to the act of unlawfully taking something that doesn’t belong to you. That might include things like time, workplace productivity, intellectual property, or even a spouse.

So, theft may involve more than money or goods, even if the quantities are small or the item is seemingly unimportant. One commentator asks a series of penetrating questions in this regard…

“Have you never stolen? Never shaded the figures on your income tax in order to pay less than you actually owed? Never kept the change when you were given more than you should have received? Never borrowed something and then failed to return it, even though you remembered it later?” ₍₁₎

Therefore, our text from Romans 2:21 doesn’t only speak to a limited, first-century audience; it also speaks to us as well.

Image Attribution :Professional Boxer Cristian “Ruso” Olivas, CC BY-NC 2.0, Elias Angulo, via flickr.com. Disclaimer notice

(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [pp.205-206]

In Romans 2:17-20, Paul the Apostle will deliver a series of quick observations that target those who trusted in their observance of the Old Testament Law for salvation. Verse seventeen begins by laying the groundwork for what will follow…

“Indeed you are called a Jew, and rest on the law, and make your boast in God” (Romans 2:17).

So, we start with a group of individuals who relied on their spiritual heritage, along with their commitment to a set of rules and regulations to gain admittance into heaven. Boasting then followed, fueled by their sense of elevated status.

“and know His will, and approve the things that are excellent, being instructed out of the law” (Romans 2:18).

Our author now adds a layer of detail regarding these individuals. From their perspective, their privileged position offered exclusive insight into God’s will. It also enabled them to make discriminating choices that fit their interpretation of the Law. Unfortunately, that presumptuous view of their status led to an over-inflated opinion of themselves…

“and are confident that you yourself are a guide to the blind, a light to those who are in darkness” (Romans 2:19).

Despite being entrusted with the responsibility of representing the Almighty to those who were spiritually blind, the weight of that obligation did little to humble these people. Instead, their privilege led to an attitude of moral superiority. Ironically, Jesus characterized these supposedly enlightened ones as “the blind leading the blind” in Matthew 15:12-14.

“an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law” (Romans 2:20).

Paul, as a self-proclaimed “Hebrew of the Hebrews,” was well-qualified to offer these assessments. Consider the lengthy list of credentials Paul offered in the Biblical book of Philippians…

“though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless” (Philippians 3:4-6).

So Paul did not approach this subject from the perspective of a casual observer. Instead, he spoke with the authority of someone in the know. This set of observations will lead to an equally rapid succession of indictments in the verses that follow. But as we’ll soon discover, those indictments will feature a broad range of applications that encompass a much wider audience.

Image Attribution: Image by Wannapik Studio

“Indeed you are called a Jew, and rest on the law, and make your boast in God” (Romans 2:17).

Paul the Apostle will now turn his attention to the Jewish people beginning here in verse seventeen and continuing through the rest of Romans chapter two. While the Jews have held a long and privileged position in the history of salvation, neither “… their heritage (v. 17a), their knowledge (vv. 17b–24), nor their ceremonies, specifically circumcision (vv. 25–29), will protect them from God’s righteous judgment.” ₍₁₎

The Scriptures identify the people of Old Testament Israel as members of a chosen nation who were called to become a holy and separate people unto God. However, that distinction had developed into an attitude of spiritual pride with the approach of the New Testament period. John the Baptist’s interaction with the spiritual leaders who attended his baptisms serve as a case in point….

“Then Jerusalem, all Judea, and all the region around the Jordan went out to [John] and were baptized by him in the Jordan, confessing their sins.

But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire'” (Matthew 3:5-10).

These religious authorities seemed to believe that their mere association with Abraham, the great Old Testament patriarch, was sufficient to ensure their entry into heaven despite their unrepentant attitudes. But as John observed, God could raise up descendants of Abraham from the surrounding rocks if He desired. That misguided mentality thus serves as an object lesson. It also illustrates how readily we can delude ourselves in matters that concern our spiritual well-being.

For instance, let’s consider the example of those who think they’ll go to heaven simply because they once took part in a religious ceremony. Or perhaps they are seeking to rely on their charitable gifts or good works to ensure a positive entry into the afterlife. The issue is that God’s Word supports neither of those views. Anyone who seeks to be accepted by God must approach Him through the mediator He has established. That mediator is Christ, for “…there is one God and one Mediator between God and men, the Man Christ Jesus…” (1 Timothy 3:16).

As Jesus Himself once said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 2:17–29.

“in the day when God will judge the secrets of men by Jesus Christ, according to my gospel” (Romans 2:16).

Our perception of others is often based on what we can observe. However, those external observations may not prove accurate in every instance. If our perceptions of others fail to meet reality, we may be shocked to discover a moral failing, a character flaw, or some other shortcoming in the lives of those we thought we knew. Yet even though such areas may remain hidden from us, nothing is hidden from God (Hebrews 4:13).

Romans 2:16 and the promise of a future day when “…God will judge the hidden truth about human beings through Christ Jesus” (CEB), should prompt us to take an honest assessment of ourselves and prayerfully seek God’s help in addressing those areas where are falling short. 1 Corinthians 4:5 offers a similar incentive: “…do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God” (NET).

Paul the Apostle next employs an interesting phrase in speaking of “my gospel” here in Romans 2:16. In fact, he will make this same reference later in Romans 16:25 and once again in 2 Timothy 2:8. This does not mean that Paul’s gospel message was his alone. Instead, it was ‘his” gospel in the sense that he was “…set apart for the gospel of God” as mentioned in the very first sentence of this letter.

That brings us to the close of this portion of Romans chapter two. The following verses will introduce a new line of thought, but before we continue, we would do well to summarize the principles of God’s judgment that are given to us in the opening verses of this chapter…

• Those who engage in the same behaviors they criticize in others, condemn themselves and cannot be excused (verse one).
• God’s judgment is according to truth. That judgment corresponds with the way things really are, and not how they may appear (verse two).
• No one escapes God’s judgment, especially those who fail to “practice what they preach” (verse three).
• God’s goodness is designed to lead us to repentance (verse four).
• Those who stubbornly reject God’s gracious provision are those who store up wrath against themselves (verse five).
• God will give us what we deserve (verses six to ten).
• God is completely impartial (verse eleven).
• Knowing what God wants us to do is not enough on its own; we must act on that knowledge (verse thirteen).
• God will judge us according to what we know (verses twelve, fourteen to fifteen).
• God will judge our hidden motives and actions through Christ (verse sixteen).

These observations will help prepare us for the second half of Romans chapter two, where Paul will turn his attention to one particular group of individuals.

Image Attribution: Photo by Unsplash from Freerange Stock

“who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)” (Romans 2:15).

As mentioned earlier, this reference to the “heart” is a translation of the word kardia in the original language of this passage. “Kardia” refers to our innermost being in a physical, emotional, intellectual, or spiritual sense. Here, in Romans 2:15, we observe the interplay between one’s heart and his or her conscience.

The “conscience” refers to “the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other.” ₍₁₎ Another source defines the conscience as. “that faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct.” ₍₂₎

Much like an umpire, judge, or referee at a sporting event, the conscience serves as an arbiter of right and wrong. When those without access to God’s Word do what is right, the conscience judges accordingly and excuses their behavior. When they violate their consciences by engaging in inappropriate thoughts or behaviors, the conscience plays an accusatory role.

The human conscience thus enables us to assess our actions and motivations by functioning as an internal prosecutor or defense attorney. Today, when access to the Bible is widely available, our consciences should yield to the Biblical Scriptures in affirming or rejecting a particular thought, motive, or action.

For example, the Word of God should lead and inform our consciences based on the authority of Christ. Jesus validated His authority through His miracles (Mark 2:1-12) as well as His resurrection from the dead (John 20). Jesus affirmed the truth of the Biblical Scriptures (John 17:17) and accepted them as the Word of God (John 10:34-35) as well as the command of God (Matthew 15:3-4). He thus stands as the final authoritative source that should govern our consciences.

While our consciences serve as valuable guides when they are informed by God’s Word, they are not infallible. As Paul the Apostle said to the church at Corinth, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:3 NIV), Therefore, as one translation paraphrases this section…

“When the Gentiles, who have no knowledge of the Law, act in accordance with it by the light of nature, they show that they have a law in themselves, for they demonstrate the effect of a law operating in their own hearts. Their own consciences endorse the existence of such a law, for there is something which condemns or commends their actions” (Phillips).

Image Attribution: Ludovic Péron, CC BY-SA 3.0, via Wikimedia Commons

(1) G4893 syneidesis https://www.blueletterbible.org/lexicon/g4893/kjv/tr/0-1/

(2) “Conscience.” Easton, M. G. Easton’s Bible Dictionary.

“For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law” (Romans 2:14 ESV).

This passage tells us that those who have never received God’s Biblical criteria for righteous behavior are not lawless. Instead, everyone recognizes some lawful standard of right and wrong behavior. With this in mind, Romans chapter two tells us that people without access to God’s Word will be held accountable for the way they adhered to the laws they have established for themselves. As we read earlier in Romans 2:12, “For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law.”

One source makes an important distinction in this regard…

“The Bible is necessary to know God’s plan of salvation and for a fuller understanding of what God demands, but one does not need a Bible to have a basic knowledge of the difference between right and wrong… even those who never have seen a copy of God’s Word know they should refrain from murder, theft, and so on. This natural law, which conforms essentially to the Ten Commandments, is a restrainer of evil that allows society to function.” ₍₁₎

Even those who deny that premise still embrace it when others treat them unjustly…

” Our moral inclinations are manifested in our reactions when others violate our rights; we don’t see the moral law nearly as clearly when we violate others’ rights… But again our sinfulness is not found in our inability to know what the moral duty is but in our unwillingness to do it to others.” ₍₂₎

It is one thing to know that “right and wrong” exists as an abstract concept. Every rational person recognizes that self-evident truth even if he or she is unwilling to admit it. But it’s something very different to do what is right and avoid what is wrong with respect to ourselves and others. This is where we fall short and subject ourselves to God’s judgment whether or not we have access to His Word.

So, the issue stems from our failure to adhere to the standards of right and wrong that we establish for ourselves and others. In the end, all human beings will show that they have failed to meet God’s standards or the standards they have set for themselves. As one source observes, “This is helpful for those who are honestly concerned about God’s ‘unfairness’ in failing to reveal His standards to everyone. God will not judge pagans by Scripture’s standards of right and wrong. He will judge all men by their own standards.” ₍₃₎

Image Attribution: Unfair by Dave Pickersgill, CC BY-SA 2.0, via Wikimedia Commons

(1) The Law On The Conscience. (2020, September 1). Ligonier Ministries. https://learn.ligonier.org/devotionals/the-law-on-the-conscience

(2) Geisler, N. L. (2002). Systematic Theology: Introduction/Bible. Bethany House Publishers.

(3) Richards, L. O., & Richards, L. (1987). Bible Teacher’s Commentary. David C Cook. “Study Guide 124: Romans 1-3.”

“for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves” (Romans 2:14).

The Old Testament book of Psalms contains a verse that relates to the passage quoted above: “God gave his laws and teachings to the descendants of Jacob, the nation of Israel. But he has not given his laws to any other nation” (Psalm 147:19-20 CEV). Our text from Romans 2:14 thus offers some insight into God’s judgment of those who have not had access to those “laws and teachings.” But to establish that connection, we must lay some groundwork first.

First, we can say that no one (including those who do not possess the Old Testament Law) can deny the self-evident existence of “right” and “wrong.” A simple dialogue with someone who does not believe the concepts of “right” and “wrong” exist help demonstrate that reality…

Statement: “There is no such thing as right and wrong.”

Response: “Is that right?”

This hypothetical exchange highlights an important point: while we may debate the meaning of “right” and “wrong,” the self-evident nature of those concepts is undeniable. Therefore, when those who have never had access to God’s Law abstain from theft, lying, adultery, and other such behaviors, their actions align with the Law despite their lack of exposure to it.

In a similar manner, societies and individuals generally recognize that “justice” is right, and “injustice” is wrong. While the definitions of justice and injustice may vary, these recognitions are “laws unto themselves,” to borrow a phrase from Romans 2:14.

So, even though “…no one does good, not even one” as we’ll read later in Romans 3:12, this does not mean that human beings are incapable of recognizing and performing good deeds. As Jesus Himself once said, “If you do good to those who do good to you, what benefit is that to you? For even sinners do the same” (Luke 6:33). In light of this, we can say that everyone recognizes that some things are good (or right) and some things aren’t. The criteria may change, but the principle remains the same.

Thus, everyone possesses a set of standards that informs their decision-making processes. Those standards determine right and wrong behaviors and enable us to make moral and ethical judgments. We can turn once again to the observations of Dr. Norman Geisler for some additional insight on this topic…

“What person does not expect to be treated as a person? Who ever actually believed that it was right to take what belonged to anyone at any time? Who ever truly believed that murder, rape, or cruelty to children was morally right? To be sure, mankind has not always lived up to its moral ideals—this is an indication of our depravity and need for Christ’s redemption…” ₍₁₎

(1) Geisler, N. L., & Feinberg, P. D. (1980). Introduction to Philosophy: A Christian Perspective. Baker Publishing Group (MI).

Image Attribution: Tumisu, CC0, via Wikimedia Commons, public domain, via Wikimedia Commons

“For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (Romans 2:13).

This portion of Scripture offers an opportunity to examine an important spiritual concept: justification. The original language of the New Testament defines “justification” as follows: “to declare, pronounce, one to be just, righteous, or such as he ought to be.” ₍₁₎

We use the term “justification” to describe the manner in which sinful human beings are made acceptable to a holy God. ₍₂₎ Another source defines justification in the following manner: “To be justified means to be declared righteous before God, that is, to enjoy a status or standing of being in a right relationship with God, of being accepted by him.” ₍₃₎

We can illustrate this concept with the familiar imagery of a legal courtroom. In the New Testament era, a judge typically presided over a plaintiff’s case and examined the evidence against a defendant. If the judge ruled in the defendant’s favor, he or she was declared to be “justified.” That judicial affirmation acknowledged the defendant to be righteous (or “without guilt”), thus resulting in his or her acquittal.

This legal scenario illustrates the concept of spiritual justification. The book of the Biblical prophet Ezekiel tells us, “It is for a man’s own sins that he shall die” (Ezekiel 18:4). This brief portion of Scripture identifies our defendant (every individual human being), the crime (his or her own sins), and the sentence (death) in our spiritual courtroom.

But in speaking of Christ, 2 Corinthians 5:21 tells us, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (NIV). Therefore, God justifies sinful human beings on the basis of Jesus’ sinless life and sacrificial death. It’s important to note that the legal basis for a judicial conviction is neither annulled or invalidated; instead, that sentence has been been completely fulfilled in Christ.

Since Jesus’ sacrificial death satisfies the legal sentence associated with sin, those who place their faith in Him are acquitted of all charges and declared to be justified. God then imputes (or legally transfers) Christ’s righteousness to those who accept Him (see Romans 4:5-8). So, justification does not ignore sinful conduct, for God’s wrath against sin is fully satisfied in Christ’s atoning death. Therefore, He is both “…just and the justifier of the one who has faith in Jesus” as we’ll see later in Romans 3:26.

Portions of this study originally appeared here

(1) G1344 – dikaioo – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1344/kjv/tr/0-1/

(2) “Justification” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(3) Fung, Ronald Y. K. The Epistle to the Galatians (p. 113) quoted in Constable, Thomas. DD. “Expository Notes of Dr. Thomas Constable” (2:15-16). “https://www.studylight.org/commentaries/dcc/galatians-2.html“. 2012.

“(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified” (Romans 2:13).

There is great value in reading or listening to God’s Word, just as there is value in possessing a map that guides us to our intended destination. However, a map is only useful if we are prepared to follow its direction. In a similar manner, it is possible to hear or read God’s Word but fail to follow its instruction.

Our text from Romans 2:13 highlights the importance of hearing and acting upon God’s Word. The New Testament epistles of James (James 1:22-25), and 1 John (1 John 2:3-6) underscore this need as well. In fact, Jesus addressed this very subject on several occasions…

“Anyone who hears and obeys these teachings of mine is like a wise person who built a house on solid rock” (Matthew 7:24 CEV).

“As Jesus was saying these things, a woman in the crowd called out, ‘Blessed is the mother who gave you birth and nursed you.’ He replied, ‘Blessed rather are those who hear the word of God and obey it!'” (Luke 11:27-28 NIV).

“Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter” (Matthew 7:21 NLT).

While the need to listen and act upon God’s Word is a subject of great importance, there is a larger context to this portion of Romans chapter two. That context involves the question of whether we can be made right with God by keeping the Old Testament Law. We can understand the idea behind this section in the following manner: if our path to righteousness with God consists of keeping the Old Testament commandments, then we must keep them in their entirety without fail. As a result, justification through the Old Testament Law is contingent upon flawless obedience to everything it commands.

Much like a construction worker, Paul the Apostle is building towards a conclusion based on the foundation he is establishing here in Romans chapter two. Paul will complete that process in the following chapter when he erects the last structural component of his argument: “No man can justify himself before God by a perfect performance of the Law’s demands—indeed it is the straight-edge of the Law that shows us how crooked we are” (Romans 3:20 Phillips).

This reference to justification presents us with an important theological concept that we will explore at greater length in our next study.

As we conclude our brief discourse concerning the destiny of those who have never encountered the gospel message of salvation through faith in Christ, we can turn to the following observations from the late author, apologist, and Biblical scholar Dr. Norman Geisler. Dr. Geisler addressed this subject in several of his published works and his comments on this topic are well worth our consideration…

“…Romans 1:18–20 says that God clearly reveals himself through natural revelation ‘so that they are without excuse.’ Human beings are not innocent regarding God’s natural revelation. If a person who has not heard the gospel and lives to the best of his or her ability, that person is simply doing works in an attempt to achieve salvation. But salvation is by grace… No one can do anything to gain access into heaven. If there was such a way, then the work of Christ on the Cross was a futile act.

…those who seek the light they have through nature, which is not sufficient for salvation, will get the light they need for salvation… But those who turn their back on the light they have (through nature) and find themselves lost in darkness, have no one to blame but themselves. For ‘men loved darkness rather than light, because their deeds were evil’ (John 3:19).” ₍₁₎

“If any unbeliever truly sought God through the general revelation, God would provide the special revelation sufficient for salvation. After God led Peter to the Gentile Cornelius, Peter declared: ‘I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right’ (Acts 10:35). The writer of Hebrews tells us that those who seek, find. ‘He rewards those who earnestly seek him;’ (Heb. 11:6).

God has many ways at his disposal through which he can get the truth of the Gospel to lost souls. The normative way is through preachers of the Gospel (Rom. 10:14–15), whether in person or on radio, TV, or some recording. On one occasion God will use an angel to preach the Gospel ‘to every nation, tribe, language and people’ (Rev. 14:6). Many people have been given a Bible, read it, and been saved. Others have been saved through Gospel literature. We have no way of knowing whether God has conveyed special revelation through visions, dreams, and in other miraculous ways.

The truth is that God is more willing that all be saved than we are. For ‘the Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance’ (2 Peter 3:9). God’s justice demands that he condemns all sinners, but his love compels him to provide salvation for all who by his grace will believe. For ‘Everyone who calls on the name of the Lord will be saved’ (Rom. 10:13).” ₍₂₎

(1) Geisler, N. L., & Rhodes, R. (1997). When Cultists Ask: A Popular Handbook on Cultic Misinterpretations. Baker Books

(2) Geisler, N. L. (1998). Baker Encyclopedia of Christian Apologetics. Baker Academic.