In the former article we saw that there is coming a day of wrath when the indignation of God will be revealed. Moreover, at the conclusion of that period (the Tribulation) God will judge the people here upon earth, when the Lord Jesus Christ comes to set up His kingdom. Each one will be judged according to his advantages and opportunities--the light which he received, and which he either accepted and followed, or rejected.

In 2:17-29 Paul discusses the Jew and his situation. To this passage we shall now address ourselves.

But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God, 18 and knowest his will, and approvest the things that are excellent, being instructed out of the law, 19 and art confident that thou thyself art a guide of the blind, a light of them that are in darkness, 20 a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth ..." (Romans 2:17-20).

In 2:1 the Apostle addressed the man who judges another and condems himself in so doing. He very delicately and wisely approached this part of his discussion. As was noted in a former study, the Jew was one who approved the condemnation pronounced in 1:18-32, which was God's estimate of the Gentile world. With this sentence of condemnation the Jew was in full accord. After having approached his subject most diplomatically the Apostle, in Romans 2:17, addressed the Jew personally an designatied him as such.

The Jew has had advantages that no other race has enjoyed. In the first place, as we have already seen it was by special act of creation that the Jewish race came into existence. When Abraham and Sarah were past the age of parenthood God performed a biological miracle on their bodies and made possible the birth of Isaac. Thus Isaac's birth is called by the prophet a miracle of creation (Isa. 43:1). God allowed the the Hebrew people to go down into Egypt and there they become a great nation. With a strong hand and an outstretched arm He went into the land of bondage and delivered them. Moses discussed that situation (Deut., chap. 4) and showed that Israel had enjoyed advantages that no other nation had ever experienced.

In the verses quoted above, we see some of the things enjoyed by the Jew. To these we shall now give special attention.

The race of people known as the Jews, or Hebrews, according to Romans 2:17 rested upon the law and gloried in God. The revelation of God in the law of Moses is a most marvelous one. It was and is holy and perfect--though it could not make anyone perfect. Nothing was the matter with the law; the trouble was with Israel. She gloried in the fact that she had the law of God--an advantage that no other nation had. She was resting upon that fact. The Hebrews frequently depended upon the outward manifestations of the revelation of God as a guarantee of security. For instance, in the days of Jeremiah they constantly pointed to the Temple and declared, "The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, are these" (Jer. 7:4). Thus they interpreted the presence of the Temple with its services and with its revelation as a guarantee of God's special protection and blessing over the race. The Lord condemned them for thus assuming such a superficial attitude. In the days of Jesus too many Jews depended upon the fact that they were descendants of Abraham. Against this error John the Baptist hurled his philippics as we see in Matthew 3:1-12.

The Jews gloried in God. One should glory in his knowing the Almighty, but there is such a thing as glorying in the bare outward fact that one does have a knowledge of God--a head knowledge in contrast with an experimental knowledge. Knowledge puffs up, but love edifies. It is a fine thing to have a knowledge of God and to glory in Him, when such an attitude is grounded upon the fact of one's genuinely knowing God and truly following Him. The Jew constantly asserted that he had the will of God as revealed in the Scriptures and knew it. The people who do not have the revelation of God are certainly at a great disadvantage. But those who have it and are availing themselves of every opportunity to understand it are in an advantageous position.

In the light of the revelation of God one who knows the Scriptures can recognize that which is excellent and best. When the searchlight of God's Word is thrown upon any situation, the one thus knowing the Word of God can recognize that which is excellent and best, because he is "instructed out of the law." The Jew of the first century was confident that he was able to guide the blind. He looked around about him and saw his neighbors living in gross idolatry. In the light of the truth of God he could recognize the fact that idolatry is empty and vain, having no spiritual reality to it. The Jew was eager to convert the heathen to his way of thinking and worshiping. Hence oftentimes there were those who would compass land and sea to make one proselyte to the Jewish religion. At the same time, in thus bringing the heathen over to Judaism, he inculcated the traditions of the fathers into the very soul and being of the convert. Whenever anyone espouses a position, though it is wrong, it is very difficult to lead him out of the error in which he has become enmeshed. The Jew, therefore, was very eager, having the outward knowledge of God, to guide the blind into his way of thinking and thus he claimed to be "a light of them that are in darkness." Moreover, Paul asserted that the Jew of his time, concerning whom he was speaking, claimed to be a "corrector of the foolish, a teacher of babes." The Gentiles without the knowledge of God and the worship of the same were very foolish and in spiritual knowledge they were babes. Thus the Jew's estimate of the heathen was correct--in these particulars.

In having the law and the prophets, the Jew had "the form of knowledge and of the truth." The entire ceremonial system of worship and of service that was revealed at Mount Sinai was only a temporary provision. The whole ritualism was symbolic and typical of the realities which we have in Christ. Some of these things we have already possessed and others we shall receive at the time when the Lord returns to establish His kingdom among men. Because of the typical significance of the law of Moses and the ritualistic service of the Temple, the Apostle spoke of those things as simply the form of knowledge and of the truth. Under Christ, however, we have the spiritual realities which were reflected by those temporary representations under Moses. These things were, as Paul said in Hebrews 9:10 "carnal ordinances, imposed until a time of reformation." The time of reformation or the change of the method or system of worshiping God came at the time when our Lord was here upon earth. Thus by His coming and by that of the Holy Spirit, the situation changed from the temporary, symbolic, typical order of worship into the realities set forth metaphorically under the Old Dispensation.

"Thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? 23 thou who gloriest in the law, through thy transgression of the law dishonorest thou God? 24 For the name of God is blasphemed among the Gentiles because of you, even as it is written (Romans 2:21-24).

After having told the Jew about his attitude, which was the result of his advantages, the Apostle very directly asked the Jew if he were practicing one thing and at the same time teaching exactly the opposite. For instance, he asked the Jew: "Thou therefore that teachest another, teachest thou not thyself?" The Jew has native ability to impart to others that which he knows. It is as natural for the Jew to instruct others as it is for us to breathe. Israel was a called nation of missionaries, those who were sent with a message to the people of the world. The Jew's proclivity for teaching is reflected in the Epistle of James. There were, as we see from his prohibition regarding teaching, certain ones who were not prepared to instruct others, but who were aspiring to the official positions of teachers. The Apostle therefore urged his brethren, "Be not many of you teachers." The one who assumes the role of a teacher of God's Word has a grave responsibility resting upon him. The Lord Jesus warned people against breaking even the least of His commandments and teaching men so (Matt. 5:19). While we are thinking of the Jew as a teacher, I wish to remind my readers that the Jews are natural born teachers, as no other race of people is. In the Tribulation there will arise 144,000 Jewish evangelists or teachers of the Word. These will conduct the world-wide revival and bring multiplied millions of souls to a saving knowledge of Jesus Christ. These who are to be the future evangelists do not have the Word of God now. It is, however, for us who have it to proclaim it to all Israel--to sow the seed, the Word of God, throughout the field of Israel at the present time. That seed which falls into the moist soil of an honest heart will germinate and produce genuine Christians. But the Word which is sowed promiscuously throughout all Israel will lie dormant in the dry soil of indifferent hearts. When, however, the rains of the judgment of the great Tribulation come upon that seed, it will germinate in the hearts of 144,000 Jews, who will go forward and proclaim the gospel of Jesus Christ and thus conduct the world-wide revival. It is for us who have the truth of God to give it to Israel now so that at that future time, after the church has gone, this Word may spring forth and come to life in the form of these 144,000 Jewish evangelists.

Those who teach others should first learn the lessons and incorporate them into their own lives. Of Ezra it was said that he "set his heart to seek the law of Jehovah, and to do it, and to teach statutes and ordinances" (Ezra 7:10). Preachers must first teach themselves, then pass on the message to others. Jesus first began to do, then to teach (Acts 1:1).

But one must practice what he preaches: "Thou that preachest a man should not steal, dost thou steal?" There are some individuals who try to cover up their wrong doings by denouncing the very things they are practicing. Of course such a life is hypocritical. One should never take or possess that which does not rightfully belong to him. One can steal material, literal goods and use them for his own plans and purposes. One can steal in the spiritual realm as well as in the literary world. Theft in the literary world is called plagiarism. One should therefore be careful not to use nor to appropriate that which is another's without due acknowledgment. Certainly he should never take anything of a material nature and appropriate it to himself without a right to do so.

Again, Paul declared: "Thou that sayest a man should not commit adultery, dost thou commit adultery?" I have known of a number of unfortunate situations among ministers who were guilty of breaking this command. In public they have denounced this sin. At the same time they were guilty. I have in mind a number of churches that have received a terrible setback by the minister who was guilty of committing adultery. His sin became known. The cause of Christ is always dragged in the dust by such conduct. Men and women are caused to stumble and a very sad situation arises in connection with such congregations. Though I have just mentioned ministers who are guilty of this sin, the layman is also included in it. God expects both the minister and the layman to live a pure and consecrated life and to resist sin in every phase.

"Thou that abhorrest idols, dost thou rob temples?" The Jew hated idolatry, though at times during his history the nation did lapse into idolatry. For instance, in the days of Manasseh, king of Judah, the nation plunged into the deepest abyss of idolatry known in the history of Israel. By the Babylonian captivity the Lord purged gross idolatry from the nation. The Jew in the New Testament time literally hated and abominated idolatry, which attitude was correct. But what is meant by the question, "Thou that abhorrest idols, dost thou rob temples?" What was it to rob temples? This is a very difficult verse. Various answers have been given to the query. Does Paul mean to ask a Jew if he would go around and literally break into an idol temple and steal from the trophies that had been laid up there by devout ignorant pagan worshipers? Some have suggested this. There may be some truth in it. Others have suggested that the Jew would lend money to the heathen with which he would build and support his idol worship. In this way he would be robbing the temple treasury of the pagans. By taking advantage of his financial position and of the financial embarrassment of the pagans, the Jew could lend money at exorbitant interest and thus rob the heathen temples of money. Since it is impossible for us to understand exactly what the Apostle meant, we must not engage in speculation. Of this we may be sure: That whatever was meant by robbing temples, the Jew was doing that which he actually abhorred in others, or the same principles were involved in his doing this unknown act. He would be contravening the principles for which he stood relative to the true and living God. Thus this exhortation is one admonishing those who worship God to be right and live right in all their relations.

"Thou who gloriest in the law, through thy transgression of the law dishonorest thou God?" A man could glory in the law of God which he had, and at the same time dishonor God by transgressing the law in which he took such delight. It is a very easy matter to delight in certain portions of the Word and to pass by or ignore those things which condemn one's life. Unfortunately many people receive those things in the Word which especially please them. At the same time they reject those things which condemn them. These often transgress even the very spirit of the Word of God and by so doing dishonor God. By transgressing either the letter or the spirit of the Word men dishonor God.

The conduct of the Jew in the first century was such in many instances that the name of God was blasphemed among the Gentiles because of the shrewd, unprincipled methods that the Jews practiced in their business relations. Thus by their unprincipled dealings, the name of Jehovah the God of Israel was blasphemed among the Gentiles. Doubtless in many instances the name of God today is blasphemed by unbelievers and skeptics because many of those who claim to be genuine Christians act as men of the world do. Whenever Christians do not live in accordance with the spirit and the teachings of the Master and His Apostles, they bring reproach upon the cause of Christ and cause unregenerated people to dishonor the name of God and to blaspheme Him.

"For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision. 26 If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? 27 and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law? 28 For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: 29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God. (Romans 2:25-29).

Circumcision was the rite which God gave to Abraham and his descendants as a distinctive mark of the covenant into which he entered with Israel. It of course was a rite performed upon the physical body of the individual. At the same time it was a symbol of a spiritual reality, the regeneration of the heart by the Spirit of God.

Circumcision, standing for the spiritual reality in the heart and life, is of great advantage and profit--provided the one thus having the circumcision was a doer of the law. To observe the rites and the ceremonies of the law and at the same time to follow the instructions strictly which were contained in the law was a great advantage to any Jew. The law was an expression of the will of God for him. It was therefore for every Jew to observe, in the spirit in which the instructions were given--to do and to practice the will of God. The one thus practicing what he knew to be God's will--walking in the light which God had given, would be given more light and blessing. Thus circumcision, with all that was connected with it, was profitable for the one who actually, in the right spirit, observed the law. But the one who was the transgressor of the law, even though he had been circumcised and was included in the covenant relationship, would receive no blessing from the Lord because of his circumcision. In fact, his circumcision was reckoned as uncircumcision.

From this thought the Apostle in verse 26 put, in a rhetorical question, the proposition that the pagan who did not have the rite of circumcision would receive the blessing even though he did not have the outward revelation of God, since he by the Spirit of God would put into practice the moral and spiritual content of the law. It is as the Apostle asserted in another place: Circumcision and uncircumcision avail nothing, but a new creation in Christ Jesus. If therefore the Gentile who does not have the law of God fulfills in the very spirit of his actions that which is represented by the law, he is acceptable to God, and such a one would be in a position to judge the Jew "who with the letter and circumcision" is a transgressor of the law.

Having the law of Moses and engaging in the ritualism of the Old Testament worship did not make a true Jew out of any descendant of Abraham. The Jew therefore who is simply one outwardly and whose circumcision is only of the flesh is not a true Jew. On the contrary, he is a true Jew who is one inwardly, and whose circumcision is that which is in the heart and not in the flesh.

While it was and is a great thing to be descended from Abraham literally and to have had the advantage of the blessings that have come to the Chosen People through the revelation given by Moses and the prophets, these things avail little, unless one has really experienced the regenerating grace of God in his own heart. The fact is that all other blessings are of no avail unless one comes, accepts the Lord Jesus Christ, by faith, surrenders his soul to God and allows the Holy Spirit to perform the act of regenerating the soul. To Nicodemus our Lord said, "Ye must be born again." This birth is from above. It is accomplished by the operation of the Spirit of God, for "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."

Thus in Romans, chapter 2, Paul shows the emptiness of the claims of Judaism apart from the Lord Jesus Christ. In view of this fact it becomes absolutely imperative that we who have the truth give it to our Lord's brethren according to the flesh in the spirit of meekness and love in order that they might come to the Lord and be saved. In their doing so, they become real Jews, in the scriptural sense of the term.

In Romans 1:18-32 Paul showed that the entire world was under condemnation. In chapter 2 he proved that the Jews, though they were in covenant relations with God and though they had the revelation of the Almighty, were under condemnation as a group because they had rejected light. Circumcision, which was in the flesh, availed nothing. As Paul said on another occasion, "Neither circumcision nor uncircumcision availeth anything, but a new creation which is in Christ Jesus." Since he had shown that Israel was treasuring up for herself "wrath in the day of wrath and revelation of the righteous judgment of God," it appeared to the Jew that he was in the same class with the Gentile. Hence the Apostle, in developing his theme in chapter 3, asked the question: