Ed Urzi

“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision” (Romans 2:25).

All nations feature roadways that limit the maximum speed of the motor vehicles that travel those roads. However, every nation also features its share of motor vehicle drivers who routinely ignore those limits. If law enforcement apprehends any of those speeding drivers, their knowledge of the posted speed limit offers no value in itself. In fact, their knowledge of the speed limit only serves to increase their guilt, for they knew the law, but failed to keep it.

In a similar manner, there is little value in possessing God’s Word if one fails to read it and act upon it. Much like Paul the Apostle’s argument here in Romans 2:25, it was a great advantage for the people of Israel to have access to God’s Law. But that advantage was invalidated if they failed to act upon it. In fact, their guilt was compounded by the fact that they possessed God’s Law but failed to keep it.

We will close our brief look at this verse with some contemporary applications from this passage…

“Paul is arguing against a view commonly held among the Pharisees that because they were the physical descendants of Abraham, they were redeemed; they didn’t need repentance as displayed in the baptism of John. Some assumed that because they were circumcised, they were therefore saved. But that idea was negated by the prophets in the Old Testament who talked about the remnant who would be saved and the children of promise who would be saved, and that not all the descendants of Abraham would, in fact, be saved. Paul makes it abundantly clear that even among the Jews, circumcision did not guarantee redemption…

Of course, the same problem arises with respect to baptism. Some believe that baptism in itself saves; the same error that occurred in the Old Testament with respect to circumcision is often repeated by Christians today. New Testament baptism is the sign of the covenant of God’s promise, but the content of that promise rests on the exercise of faith, just as in the old covenant the content of the promise signified by circumcision rested on the exercise of faith.” ₍₁₎

“If you have been trusting in your baptism, If you have been trusting in your confirmation, If you have been trusting in your church membership, or your knowledge of the Bible or doctrine, or in your generous stewardship, If you have been trusting in your Christian upbringing, If you have been trusting in anything other than Jesus Christ and his death upon the cross in your place, throw whatever it is completely out of your mind. Abandon it. Stamp upon it. Grind it down. Dust off the place where it lay. Then turn to Jesus Christ alone, and trust him only” ₍₂₎

Image Attribution: Maximum 50” by djhsilver, CC BY 2.0

(1) Sproul, R. C. (2023). What Are the Sacraments? [p.51]

(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.256]

“For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision” (Romans 2:25).

This reference to circumcision is rooted in the Biblical account of God’s directive to Abraham: “This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you” (Genesis 17:10-11).

That commandment references the penile skin covering known as a foreskin. The word “circumcise” literally means “to cut around,” and circumcision refers to the act of removing that external fold of skin. This practice is in keeping with the covenantal agreement God established with Abraham (then known as Abram) as detailed earlier in Genesis chapter twelve.

In that portion of Scripture, God spoke to Abram and said, “I will make you a great nation; I will bless you And make your name great; And you shall be a blessing” (Genesis 12:2). So, this passage documents God’s intent to build a large population group through Abraham’s lineage. That genetic legacy explains why the sign of that covenant involved the reproductive organs. It also explains why Abraham and his male descendants received a physical indicator of God’s covenant, while their marital partners were not subject to any requirements.

Circumcision had value as a symbol of that covenant, for it served as a reminder to the people of Israel that they were separated unto God. However, the physical act of circumcision didn’t necessarily reflect the sincerity of one’s faith. The external ritual of circumcision was profitable if one kept the law, but it became a meaningless exercise for the faithless who broke it. In that instance, there was little to distinguish the circumcised person from the uncircumcised populations of the surrounding nations who cared little for God or His ways.

However, circumcision also had testimonial value as well. You see, the external rite of circumcision furnished evidence to prove that one was a member of the covenantal community of Israel. Therefore, no one among the circumcised could rightfully claim ignorance of the need to follow the good example set by Abraham, their spiritual and biological forefather. As we’ll see when we reach Romans chapter four, we can summarize that example in one brief, but powerful statement: “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness” (Romans 4:3).

“For ‘the name of God is blasphemed among the Gentiles because of you,’ as it is written” (Romans 2:24).

It may be said that everyone functions as a teacher in some way. Some teach us what to do, while others teach us what not to do.

Our text from Romans 2:24 serves as a case in point by highlighting the end result of spiritual hypocrisy. One version of this passage expresses this idea in a forthright manner: “You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB). It should go without saying that this is a path we should seek to avoid.

This quotation from Romans 2:24 is apparently rooted in God’s indictment of His people through the pen of the Old Testament prophet Ezekiel…

“I scattered them to many lands to punish them for the evil way they had lived. But when they were scattered among the nations, they brought shame on my holy name. For the nations said, ‘These are the people of the Lord, but he couldn’t keep them safe in his own land!’ Then I was concerned for my holy name, on which my people brought shame among the nations” (Ezekiel 36:19-21).

Thus, it is important to consider how our choices and decisions will ultimately reflect upon our relationship with Christ. With this in mind, we should strive to live in a manner that does not offer any reasonable cause for criticism against Him.

In addition, God-honoring conduct can help secure the right to be taken seriously whenever we engage in discussions pertaining to spiritual matters. As we’re reminded in the New Testament book of Colossians, “Be wise in the way you act toward outsiders; make the most of every opportunity” (Colossians 4:5 NIV, see also 1 Thessalonians 4:11-12). The Apostle Paul offered similar guidance to the church at Philippi…

“Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel” (Philippians 1:27 NIV).

To borrow another Biblical illustration, the life of someone who claims to follow Christ is much like a piece of literature that is seen and read by everyone. Those who read the “text” of our lives will gain an accurate or inaccurate assessment of God, depending on our conduct. Therefore, we should prayerfully ensure that others learn the right things about God whenever they look to our example.

Image Attribution: Halfwitty, CC BY-SA 4.0, via Wikimedia Commons, via Wikimedia Commons

“You who make your boast in the law, do you dishonor God through breaking the law?” (Romans 2:23).

Even though the world has changed since Paul the Apostle authored this epistle to the Romans, there is one element that remains unchanged: people often form opinions regarding Jesus Christ based on the actions and behaviors of those who profess to represent Him. Therefore, our text from Romans 2:23 should prayerfully motivate us to ensure that our attitudes and behaviors align with the things we profess to believe.

For instance, there are some who may look upon the conduct of those within the church and find an excuse to criticize the God they claim to serve. Our study of the following verse in Romans 2:24 will explore that unfortunate reality at greater length. But in the meantime, it’s important to note a relevant truth: the secular world is often highly skilled in identifying “religious” individuals who are not what they seem.

Consider how Jesus emphasized the relationship between “knowing” and “doing,” in the following passage from John 14:21-24…

“‘Those who accept my commandments and obey them are the ones who love me. And because they love me, my Father will love them. And I will love them and reveal myself to each of them.’ Judas (not Judas Iscariot, but the other disciple with that name) said to him, ‘Lord, why are you going to reveal yourself only to us and not to the world at large?’

Jesus replied, ‘All who love me will do what I say. My Father will love them, and we will come and make our home with each of them. Anyone who doesn’t love me will not obey me. And remember, my words are not my own. What I am telling you is from the Father who sent me’” (NLT).

1 John 5:3 adds, “We show our love for God by obeying his commandments…” (CEV). Therefore, it should not surprise us if others highlight the apparent discrepancies that may exist in the financial practices, recreational pursuits, interpersonal relationships, entertainment preferences, social media activities, and spiritual convictions of those who claim to follow Christ.

Our modern-day world has developed an adage that contains an element of truth: “When people show you who they are, believe them.” ₍₁₎ On one hand, this saying encourages us to adopt a wise and realistic view of others that sees them as they are, and not how we wish them to be. Nevertheless, that adage does not go far enough, for it fails to acknowledge Jesus’ ability to transform the lives of those who seek Him in faith.

In light of this, we must amend that saying to acknowledge Jesus’ ability to build us into the people we are meant to be in every area of life: “When people show you who they are, believe them, and pray that Christ would transform them into the people they should be” (1 Corinthians 6:11).

(1) Attributed to American poet and author Maya Angelou

“You who say, ‘Do not commit adultery,’ do you commit adultery? You who abhor idols, do you rob temples?” (Romans 2:22).

Exodus 20:14 presents us with the seventh of the Ten Commandments: “Thou shalt not commit adultery” (KJV). While this commandment refers to sexual involvement between two persons who are not married to one another, it is generally understood to prohibit any type of sexual relationship that exists outside the marital bond to one’s spouse. Jesus reiterated that standard for us in the Gospel of Mark…

“…at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one. Therefore what God has joined together, let man not separate'” (Mark 10:6-9 NIV).

So, Jesus directed our attention to God’s initiative in establishing the institution of marriage. He also furnished the appropriate guidelines for marital relationships in referencing these passages from Genesis 1:27 and Genesis 2:24. Those parameters involve a God-initiated, monogamous relationship between a genetic male and a genetic female who are joined in a Biblically sanctioned marriage as husband and wife.

Physical relationships that violate those Scriptural boundaries are broadly associated with the term “sexual immorality.” However, Jesus expanded that definition to include internal expressions of immorality as well…

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

The double-standard exposed by this question concerning adultery from Romans 2:22 is clearly obvious. However, the following question posed by this verse is much less so: “You who detest idols, do you rob temples?” (CSB). One Biblical paraphrase renders this question in a form that is more accessible to contemporary audiences: “You say ‘Don’t pray to idols’ and then make money your god instead” (TLB).

Perhaps the best explanation for this obscure reference might be found in the commentary offered by the following author…

“Because [the Jewish people] were so intense regarding their obsession to forsake idol worship after the captivity, they had no guilt whatsoever regarding their practice of stealing idols from pagan temples. Since these idols were often made of gold, silver and precious jewels, they often sold them for large sums of money. They rationalized that since God hates idols, this practice was not really stealing. The capacity of a human being – especially a religious human being – to justify sinful behavior is almost infinite.” ₍₁₎

(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pp.23-24] https://mbc.icm.org/

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.

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“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).

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

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