Calvin (4/19/01-4/20/01)

2:17

Paul returns to the Jews, beginning by listing once more their great privileges, that he might the more effectively vanquish their inflated pride. The name Jew may perhaps have been derived from Judas Maccabeus, but Calvin finds it probable that tribal distinctions were lost in the turmoil that beset Israel, and the people chose to connect themselves with the preeminent tribe of Judah. Judah had been the last to fall, and was to be the source of the promised Messiah. Identification with Judah was identification with the covenant of Abraham. The resting they did in the Law was not that of turning their attention to it wholeheartedly, but rather that of assuming that possession of the Law was a privilege for them. They held to the possession of it, but failed to concern themselves with obeying it. (Jer 9:24 - God tells us to walk humbly with Him and seek our glory in Him.) The Jews had chosen to boast of being His people, yet failed to walk in His ways.

2:18

Their learning of the Law was more than sufficient for them to pass judgment on the conduct of others, yet they failed to regulate their own lives by it. A right approval of that which is excellent must attend to God's will, for the Law, that excellence, is the revelation He appointed as the teacher of that which He approves.

2:19

The learning of the Jews was so great that it empowered them to teach others, as well.

2:20

Footnote: The ones Paul refers to them teaching would not have been Gentiles, for the Jews had never assumed an office of teaching them. Rather, it was the young and uneducated amongst the Jews. Paul speaks to the learned of Israel. They had a form of knowledge, a model, but they lacked the reality. They could display great learning, but their example failed to edify. However, Paul's indication of their misuse of the Law stands as a reminder that right knowledge must still be sought from the Law, which remains the solid base of truth.

2:21

Even the worst reprobate might possess the Law. In so doing, he contaminates the otherwise excellent gift of God. It is foolish indeed to turn to the Law for others, but not for oneself. That for which the Jews were wont to praise themselves is turned to their disgrace. There is an allusion to Ps 50:16-17 ("How dare you, who hate discipline and toss aside My words, to speak of My statutes and lay claim to My covenants?") This was applicable to the Jew of old, and stands as a reminding warning to us today, when too many trust in knowledge of the gospel, yet live a life of abandonment. "Let us remember what judgment impends over such." Footnote: Another example of Hebraic parallelism is brought out, in that verses 17-20 are mirrored in verses 21-23; 21-22a matching 19-20; 22b matching the 18th; and 23 answering to the 17th. The passage is worth another read in this light.

2:22

Sacrilege rightly defined speaks to all manner of means by which the glory of God is denigrated. In pagan cultures, both then and now, the physical temple objects were the center of belief, and so sacrilege was only seen in damaging those objects. So it is today in many places, the damage to God going unnoticed unless some object of Church property be damaged. Footnote: Sacrilege speaks to all manner and means of robbing God, which the giving of His rightful worship to objects of gold and silver certainly was, and which hypocrisy and ungodliness might well be considered, too, in the person of His professed worshipers. The removal of outward idolatry is as nothing, if the inward state of the heart has not been dealt with. Who fails the Law in part is guilty of the whole.

2:23

The Jews draw a special charge as having declared for themselves that God is their Lawgiver, and yet living life with no care for the rules He has decreed, showing how easily they would despise Him. We are no different today, who claim the Gospel as the revealed rule of Christ, and yet 'tread it under foot by [our] unbridled and licentious mode of living.'

2:24

(Ez 36:20 - When they arrived in the lands to which they were exiled, the people of those lands profaned the Name of the LORD, noting that those who were His people had been removed from their land. Is 52:5 - The LORD declares that the rulers of His people howl and His name is blasphemed continually.) As the captors ridiculed and blasphemed the LORD of the captured for His apparent inability to save, so today, the believer who, by his actions displaying the LORD's apparent inability to change, causes the nonbeliever to wrongly consider the LORD as nothing. Having assumed the name of the LORD, the reproach we bring upon ourselves by our wicked actions falls also to Him whose name we profess. What a monstrous thing it is to have disgraced the Holy Name.

2:25

Paul defuses the next argument that the Jews might bring forth: that they bore the sign of God's covenant. This they did, but they had neglected that which was signified, both the promise and the faith it required. In the same way, for those that trust in the baptism alone to be their holiness the sign has been made empty, and its real significance is lost. In contending the efficacy of the bare sign, the true value of the truly understood sign is in no way mitigated. Yet it must be noted that the sign of circumcision, in order to fulfill its promise of righteousness, required again the full and perfect obedience of the circumcised. In removing the efficacy of circumcision, all attempts to compare our own merits with God's righteousness are stripped away, and exposed as worthless, just as had occurred with the Pharisees. "No one who is seriously touched and moved by the fear of God, will ever dare to raise his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it."

2:26

Since circumcision was instituted for the sake of the Law, it is subservient and inferior to that Law. Thus, the one who keeps the Law, though uncircumcised, will have the significance of circumcision imputed to him for his obedience to the greater rule. It ought not to be inferred from this passage that such a righteous Gentile could be found, for none have so kept the Law in perfect obedience, either amongst Gentile, or Jew. Thus, the judgment of the next verse must be referred to this hypothetical keeper of the Law, and cannot be seen as declaring a role for the Gentile Church at large.

2:27

The point is not that physical circumcision somehow violates the Law, but that in spite of the outward sign, they still neglected the worship of God, and the justice, piety, and truth that are at the core of His Law.

 

 

Matthew Henry (4/21/01)

2:17

Paul begins to apply the truth of v13 (the doer is justified) to the Jew. He begins by listing off those privileges and offices that they prided themselves in, showing that he did not speak from ignorance. To be called a Jew had less to do with lineage than with profession, with the honor of being a peculiar people, and the source of salvation. Yet many evil folk hide behind the honorable name (Rev 2:9 - Many blaspheme in declaring themselves Jews, although clearly of the church of Satan. Mt 3:7-9 - The Pharisees and Sadducees, brood of vipers that they were, yet tried to declare their safety as sons of Abraham.) To rest in the law with pride and slothfulness is ruin, to rest in it with acquiescence is good. (Jer 7:4 - Don't trust in the temple of the Lord, nor those who claim security is there. Jer 48:13 - The house of Israel had made Bethel their confidence, and has been put to shame because of it. Zeph 3:11 - You will never again be haughty on My holy mountain.) The very best was perverted and abused, as the rightful glorying in God, the very root of religion, was bent to the proud boasting of the hypocrite. "Spiritual pride is of all kinds of pride the most dangerous." (Ps 34:2 - My soul shall boast in the LORD, at which the humble will rejoice. Is 45:15 - God is the Savior of Israel, who hides Himself. 1Co 1:31 - Let him who boasts, boast in the Lord.)

2:18

The hypocrite may even have great understanding of God's will, and yet remain a hypocrite. (Php 1:10 - approve the things that are excellent, remaining sincere and blameless.) The Jews approved these things, but failed in sincerity. The Jew knew well the line between good and bad, however near the two might be on a given issue, yet they proved careless in applying that rule. (Jer 15:19 - If you are able to bring the precious out of what is worthless, you will be My spokesman. Lev 11:47 - Distinguish between the clean and the unclean, the edible and the inedible.) Fine skills, and yet they proved strangers to the power of godliness. One may foolishly approve the judgments and excellencies of religion, yet turn constantly and be overpowered by the lusts of the flesh. Many a sinner finds excuse for himself in that they approve the better, even if their pursuits are the worst. This appreciation for the Law came from the catechism of childhood, which the Jews took great pains to teach their children, and which we ought to be equally industrious in today. But where that knowledge doesn't impress the heart, there is only the form of knowledge, and that form of knowledge can only produce a form of godliness, not the reality. (2Ti 3:5 - They hold the form, but deny its power, and are to be avoided.) It 'is like the sounding brass and a tinkling cymbal.' (italics his.) [A thought occurs to me here: were these not the sounds of the processional? Of the regal parade in the streets? Indeed, the form without the power.]

2:19-2:20

The Jews saw themselves as the guides to the darkened Gentiles, the only possible source of the knowledge of God and good. Their teachers took this pride of position even farther, thrilling at their own heaping of praises upon themselves, and their ability to look down on the less learned. "The best work, when it is prided in, is unacceptable to God." It is good to teach, but when we see our own ignorance apart from God, there is no place for pride in it.

2:21

The teacher who has not learned yet himself is the greatest hindrance to the progress of the Word. (Mt 23:3 - Since they don't follow their own teachings, do what they tell you, but avoid their example.) 'Who will believe those who do not believe themselves? Examples will govern more than rules.' They who taught the Law are charged with theft, for they stand accused of consuming the widows' houses (Mt 23:14 - Woe to the Pharisees who consume the widows' houses, while offering long prayers as a pretense for your theft. Ps 50:16, 18 - By what right do you speak My statutes and claim my covenants, when you are pleased to associate with the thief and the adulterer?)

2:22

They are further charged with adultery, which was a notorious sin amongst the rabbis.

2:23

Even after having been parted forever from the worship of idols by the Babylonian captivity, yet they fell back into idolatry in that they held back their rightful worship from God (Mal 3:8-9 - You rob God in holding back your tithes and offerings) and using what should have been given in the pursuit of their lusts. They who condemn others for the sin they themselves commit will be severely reckoned with in the end.

2:24

What a terrible thing that those who are honored by God and by His law, are themselves a cause of dishonor to both God and His Law. It is the sins of the professor that - however wrongly - bring derision upon the profession. (Is 52:5 - Those who rule over God's captive people howl and blaspheme the LORD for His apparent inability to save His own people. Eze 36:22-23 - God will act not for any benefit of the people, but for the vindication of His own name, which they have themselves profaned, and caused to be profaned amongst the nations in which they were dispersed. 2Sa 12:14 - David, by his sinful actions, gave cause for the enemies of the LORD to blaspheme.) This same failure stands as a warning to the Church today, which when it fails of its own standards, brings derision upon itself and its Head. (1Ti 6:1 - Let all who serve with the Lord God as master show Him to be most honored by their actions, that none may speak against true doctrine.)

2:25

The Law and circumcision were not given in vain. The Jew would most certainly be justified by them could he but keep them. But to rest upon that circumcision and Law without obedience would avail nothing. (Gal 5:1 - Christ set us free, so stand firm and refuse to take back the yoke of slavery. Is 52:1 - The uncircumcised and unclean will no longer enter the holy city. Eph 2:11-12 - Remember that you used to be declared uncircumcised by those whose flesh alone bore the marks of circumcision, that you were at that time excluded from the commonwealth, without God and without hope. Jer 9:25-26 - The day comes when the LORD will punish the circumcised as if they were uncircumcised, for they are uncircumcised of heart.)

2:26

If a Gentile keeps that same Law, and fulfills it, he will be considered just as justified as the Jew who did the same. Cornelius (Ac 10:2) is given as evidence that the perfection of keeping the Law is not intended here, but such obedience as the light of nature could lead to. Whatever the intended degree, such as keep that degree would be treated as though circumcised in spite of the lack of physical mark.

2:27

By their obedience, the disobedience of the Jew is the more aggravated. It is not that they will sit in judgment over the Jew, but that their obedience will serve as further evidence to the condemnation of the Jew. Not only did these carnal professors fail to be ruled by the Law they read, but by it they hardened themselves to sin the more. "External privileges, if they do not do us good, do us hurt."

 

 

Adam Clarke (4/22/01)

2:17

Paul moves to openly speaking to the Jews, pointing out that the very superiority that they boasted of only aggravated their condemnation, and that they would in the end be condemned as well by the honest Gentile who had obeyed to the best of his knowledge. The Jew's whole confidence was in the law to secure their salvation. Further, their claims declared that they considered God the sole object of their hope and dependence, He alone worthy of praise and worship.

2:18

They believed they had had His will revealed to them immediately, that revelation providing the best distinctions between right and wrong, showing how one should walk so as to please Him. In this they had been instructed from infancy.

2:19

They consider all these advantages as qualifications for them to teach others - the bewildered, the Gentile, and others who might become proselytes.

2:20

They think themselves the sole favorites of heaven, to whom all who would know true knowledge and science must come to learn.. If this be true, and yet they act in ways unbecoming to that knowledge, it cannot but lead to 'endless disgrace and infamy.'

2:21-2:23

Numerous examples can be found to show that the Jews were more than willing to break with the rule they taught as truth. (Ez 36:23 - God will sanctify His name, which has been profaned by and because of them amongst the nations.) From the writings of Josephus, it becomes clear that the high-priesthood had become little more than a commodity to be bought and sold, following after the example of Eli's sons. (Mt 23:3-4 - Do as they say, not as they do, for they lay burdens on others that they would not themselves be willing to do. Mt 21:13 - They have made the temple a robbers' den, Jn 2:16 - a house of merchandise. Mt 19:9 - By divorcing their wives for improper reasons and remarrying, they made themselves adulterers.) Although delivered from idolatry, yet they profaned the temple with their commerce, and taught sacrilegious things, such as the issue of the Corban.

2:24

Some evidences are provided from rabbinical sources that indicate the truth of the charges.

2:25

To belong to the congregation of God, and bear the signs of the covenant is a blessing, so long as the covenant's rules are complied with. But without that compliance, the sign is of no effect and meaningless. So even the rabbis taught.

2:26

By corollary, the Gentile that obeys the spirit of the law, such as the light of God has revealed it to him, will be reckoned as circumcised as regards the covenant.

2:27

Such a one who by birth is not obliged to be circumcised, and yet acts in accordance with the design of the Law will condemn those who had the Law and the sign, yet transgressed that very law.

 

 

Barnes' Notes (4/22/01-4/23/01)

2:17

Having removed the defenses of the Gentile, and shown the justice of condemnation, Paul turns to the Jews. He calls their attention to his listing of their privileges, and then turns to point out how the greater privilege must lead to a greater condemnation, if abused. To be called a Jew was a great honor, especially to the Jew, and would be heard with pride by them. Where the name came from is uncertain, although it is known that before the time of Rehoboam, when the ten tribes went into captivity, they were still called the children of Israel. After that time, only Judah and Benjamin remained in the land, and it seems that Benjamin was absorbed into the tribe of Judah, due to their small size, and lack of influence. It is also to be noted that Messiah was to come from the tribe of Judah (Ge 49:10 - Judah will rule until Shiloh comes, whom the peoples will obey.) As such, to identify with Judah, to be a Jew, was to identify with the freedom from captivity, and the divine protection of God. They leaned upon the Law for acceptance and favor with God, either in their possession of it or their obedience to it. They felt themselves elevated above other nations because of their knowledge of the true God, and so despised those other nations. That they possessed this true knowledge is not to be denied, but it ought to have led to gratitude, rather than boasting and pride. (Dt 4:7 - What other nation has a God who is near when called upon? Ps 147:19-20 - To Israel, He declares His laws, as He has not done for any other nation.) Piety is not evidenced by a boasting in one's knowledge of God, but rather in thankfulness to Him for giving that knowledge, and the desire to share it with others.

2:18

From Scripture they came to knowledge of God's will, and so were distinguished from other nations. By that knowledge, they were able to test and distinguish the nature and quality of those things that came before them, as precious metals were tested and assayed by fire. (Lk 12:56 - You can analyze the earth and the sky, and yet do not analyze the times you live in.) Here was another source of pride for the Jew, that they were able to know what was conformable to God's will. By that analysis, the Jew could make distinctions as to meats and days, rites and customs, of which the pagan world was ignorant. In these rites of worship, and ways of God's will, they had been instructed.

2:19

In spite of their proud and hypocritical ways, they yet remained fully assured that God was the author of their institutions, that their knowledge, being God-given, was superior to that of all other people, and that their religion was by His direct appointment. To the Jew, every Gentile was blind, and in need of their instruction. (Mt 15:14 - But they are blind leaders of the blind, leading themselves and their students into a pit. Mt 23:15 - To them be woe, for travelling far and wide to make a proselyte, and then instructing that one in such a manner as to make him more evil than themselves. Is 49:6 - I will make My Servant a light of the nations, allowing My salvation to reach to the end of the earth. Jn 1:4-5 - In Him, life that was the light of men, shining into their darkness, yet not comprehended by that darkness. Jn 1:8-9 - John the Baptist came not as the light, but as the witness to the true light that enlightens every man, coming into the world. Mt 4:16 - Those who were in darkness saw a great light.) The teacher was commonly seen as a light, and the Gentile's ignorance as darkness.

2:20

In Scripture, the foolish may be ignorant or wicked. It is clear that ignorance is the issue at hand in this passage. To the Jew, the ignorance of the Gentile was like that of a child, and again, the Jew prided himself for his greater understanding. (Mt 15:14 - They saw themselves as the appointed teachers of the ignorant. Mt 23:2 - They have seated themselves in the chair of Moses to judge. Mt 23:16 - Foolish guides, they taught that the gold in the temple was more binding than the temple itself. Mt 23:24 - They were blind guides caught up in minutia, and missing the big picture.) In the Scripture, they had a 'correct delineation of the truth', they had the form. (2Ti 3:5 - the form of godliness, but without its power. 2Ti 1:13 - Hold to the standard of truth in faith and love, these being found in Christ.) Paul has now conceded to the Jews all that they would claim for themselves, every claim of superiority. Thus, the conviction he comes to will ring the more resoundingly in their ears.

2:21

The teacher ought to have superior knowledge. In questioning this, Paul states it as undeniable that they were ignorant. (Mt 23:3 - Don't follow their example, for they say, but do not do.) How prevalent theft was in that culture at that time cannot be proved, but the example makes clear the inconsistency of their conduct, which ought to have been an example of their teaching.

2:22

Adultery, on the other hand, is a well documented crime amongst them, with many of their rabbis named in the Talmud for this very vice. (Jn 8:1-11 - The story of the women caught in adultery, who, when Jesus asked the sinless one to begin the punishment, found none left to accuse her.) The warnings against idolatry were so much a part of who they were, and what their religion required, that it is not possible that their teachers could have recommended such practices. After the Babylonian captivity, the Jews never again fell prey to this sin. However, the spirit of idolatry continued where the form had been subdued, in that they put the offering to improper uses, held back their tithes, and put what was devoted to God to other mundane uses. (Mal 1:8 - Your offerings are blemished, as they ought not to be. Mal 1:12-14 - You disdain the table of the LORD, offering stolen goods, sick and lame sacrifices, when you have promised the unblemished animal you possess. Mal 3:8-9 - You rob God in holding back your tithes and offerings. Mt 21:12-13 - You have turned the temple into a robber's den.)

2:23

Boasting in the Law implies that they held it in high regard, both as to its excellence, and its obligation upon them. Yet their actions showed a total disregard for it, and so brought greater dishonor upon it than their boasting brought honor. "It is the life and conduct, and not merely the profession of the lips, that does real honor to the true religion."

2:24

God's name stands for His character. Seeing your example, they reproach both your religion and its Author, seeing in you that your religion has no effect. In referring most probably to Is 52:5 and Ez 36:22-23, Paul is not suggesting that these were prophetic visions of that present time, but simply pointing out that the problem was well known amongst them, as was the effect it had on those among whom they lived. The same holds true for Christianity today, as nominal Christians go into the world to seek their fortunes, displaying a lifestyle that does little to promote God's cause. This is yet another reason for missionary work, to counter this false impression by a true, godly example.

2:25

Circumcision was the rite of relationship to the covenant of Abraham, and so held in high regard by the Jews. (Jn 7:22 - Circumcision was given as a sign, and for that rite, the Jews were willing to break the Sabbath. Ac 7:8 - It was the seal of God's covenant with Abraham and his children.) This seal of membership in the Jewish commonwealth was a benefit indeed, but only when the rules surrounding the seal were followed, in this case, by the keeping of the Law. The sign itself is not the value, for if it doesn't lead to the improvements of obedience, it only serves to increase condemnation. So, too, all the benefits of living in a Christian land - godly parents, religious attendance, baptism, and Sunday school will avail nothing by themselves, but must lead to obedience or condemnation. (2Co 2:16 - What is the cause of greater death to some is the cause of greater life to others.) Being called a Jew, being called a Christian, is of no value before the Judge. He requires a heart and life of obedience, not a ceremony.

2:26

If the pagans were found to have obeyed all of the moral law - not affirming that any has, but suppose - don't think that the lack of a ceremonial rite will keep them from acceptance in God's house. It's not the privileges of the man, but the state of his heart that determine the case. Circumcision will be imputed to such a one - not as a thing undeserved, not as a transfer, but he will simply treated as though the rite had been performed. "There is…nothing reckoned different from what it is. God judges things as they are." For the one with faith in Christ, this means that they are pardoned, and will so be treated as is proper for them, as those pardoned and accepted through His Son.

2:27

The state of uncircumcision is natural to all men, even the Jew, prior to any rites. By their more consistent display of uprightness, we are the more condemned for our own inconsistencies. (Mt 12:41-42 - Ninevah and Egypt will rise up at the judgment to condemn this generation, for they at least repented, which this generation has not done, even though given a greater witness.) In spite of having the Law of God, and the signs of His covenants, yet we transgress both sign and significance.

 

 

Wycliffe (4/24/01)

2:17-2:20

Their failure was the more conspicuous because of their privileges Having been instructed in the Law from their youth, they could confidently give help and instruction to men, in accord with true knowledge.

2:21-2:24

The point is driven home by asking if they practice what they teach. In answering the questions posed, they must come to see that they are dishonoring God by their actions, even as they honor Him by their words.

2:25-2:27

The tragedy of their condition was that they had the written law and the sign of the covenant, but had never come to know the reality. Paul's closing remark here is not a question, but a declaration - the one who without benefit of written law or fleshly sign yet obeys God's commandments will indeed judge those who had both but failed to obey.

 

 

Jamieson, Fausset & Brown (4/24/01)

2:17

No comments

2:18

The proper reading is most likely 'approve the things that are excellent', as this agrees better with the context. To know His will leads naturally to approving of those things that like Him, are excellent.

2:19

No comments

2:20

They had not been left to guess about the divine, but had been blessed with 'definite and precise information from heaven.'

2:21

No comments

2:22

The Jews assuredly continued in idolatry even after their captivity, although perhaps to a lesser degree. Although many good interpreters see this as 'do you rob temples,' that meaning is more the literal Greek, than the natural meaning to the Jew who was reading, for whom the larger idea of 'do you profane sacred things,' or 'do you commit sacrilege' would be more what was understood. One would not have found a Jew robbing temples, but the profaning of their own sacred things was all too frequent a sin. (Neh 13:10-12 - The Levites had not been given their support, and so had been led to forsake sacred service to tend their own fields. This, Nehemiah corrected, reestablishing the tithe throughout Judah. Mal 1:13-14 - Their offerings, they bring from stolen goods, and lame livestock, for which the swindler will be cursed by God. Mal 3:8-9 - You rob God in holding back your tithes and offerings. Mt 21:12-13 - Jesus turned out the moneychangers and sacrifice sellers that had populated the temple, declaring them those that had made God's house a den of thieves.)

2:23

No comments

2:24

Their own Scriptures point to the result their actions bring, the blaspheming of God by those whose only view of Him was in their example. (2Sa 12:14 - Your deeds have given God's enemies cause to blaspheme. Is 52:5 - Those who rule over captive Israel howl and blaspheme God continually, seeing Him not freeing His people, and not understanding their punishment. Ez 36:20-23 - Their captors profaned God's name, seeing that His people were taken captive, but God will vindicate His name, so that those nations might know Him to be Lord of all. It was not to be mistaken as favor upon Israel, but concern for His own good name.)

2:25

To be born into a community of true religion, daily raised in admonitions of His sanctifying truth is a great advantage that can not be overesteemed. (Ro 3:1-2 - The benefits of sign and law are great. Ro 9:4-5 - To them God gave the Law, the rule of His service, and His promises. And greatest of all, from them came the Christ who reigns over all.) If the advantage given leads to yielding to grace, then that advantage has benefited you greatly. But, if it does not, then the outward sign is as nothing, and God will see you no different than any other pagan.

2:26

Neither will the lack of outward sign invalidate the acts of true righteousness. [here to those who think baptism an essential for salvation.] Many see the implication here as pointing to a hypothetical case of one who perfectly kept the Law, as impossible for the Gentile as for the Jew. Others see this as pointing to the reality of a heartfelt commitment to God's ways, as opposed to the 'mere external badge of the true Religion,' which 'will not compensate for the want of subjection in heart and life to the law of God.' It stands in contradiction to Paul's teaching elsewhere to think this indicates that the light of nature could suffice to justify such a one. However, there have always been those found outside the commonwealth who have attained sufficient learning from someone within that commonwealth to obtain to a clear view of God's requirements. Given the captivity of the Jews, and their dispersion throughout the lands, it is quite likely that there were those in the pagan population that had learned enough from their presence to gain right views of God. This possibility allows an understanding of this verse as not being hypothetical.

2:27

Whether this question is a continuation of the previous, or a separate one, the result is the same, as this second passage builds on the question of the former. Their judgment will be on those who 'in spite of [the] two fences, "the letter" of Revelation, "and circumcision," the badge of it, …break "through" both, and live inconsistently.'

 

 

New Thoughts (4/25/01)

It's interesting to note, in looking back through this section, that almost a year ago, I was looking to where all this was heading, recognizing the warning held in these verses for the one who would teach. Now, I find I have begun to take up that role, and how much more the warnings resound! Israel indeed stands as an example for we who have come after them. We are reminded that God did not leave them guessing about His ways, but blessed them with 'definite and precise information from heaven.' And this was the old covenant. That information has only become more full, definite, and precise for us, in that we have the more complete revelation of the new covenant. We are equally prone to trusting in the knowledge, to trusting in the privilege, and yet failing in the commitment. As Mr. Henry reminds us, "External privileges, if they do not do us good, do us hurt." All the benefits of a Christian family, a solid church, an available and well-worn Bible; all the study tools available to us in this age of information; all the teaching tapes, and all the books, and all the Christian schools, will be worse than nothing to us, if they don't lead us into change.

The warning given here to the teachers of Israel is resounding all the louder in my ears for my having begun teaching. Whether the questions Paul raises are meant to reflect the mundane acts of those he writes to, or whether there is a greater spiritual implication begins to loose its importance to me. Either way, I see all too much of myself here. I can deny the specific charges, perhaps, but not the implications. Indeed, even the charges must hold, if I am to judge by the standards of the Judge, else I am indeed no different than they. I asked before, and I ask again, how many times just yesterday have my actions proclaimed a different Gospel than I claim to serve? How many of my words this week have given cause to those who don't know my Christ to consider Him of no worth? In Calvin, we are reminded that we are no different today, who claim the Gospel as the revealed rule of Christ, and yet 'tread it under foot by [our] unbridled and licentious mode of living.' And Barnes reminds us that "It is the life and conduct, and not merely the profession of the lips, that does real honor to the true religion." In this, both do no more than to remind us of what God has already declared to us in 'definite and precise information from heaven:' (1Ti 6:1 - Let all who serve with the Lord God as master show Him to be most honored by their actions, that none may speak against true doctrine.) When will I ever learn? When, oh Lord, will my actions come to reflect my belief? When will the love I know from You be the love that others know from me? When will I be able to practice what I teach? Oh, God! How can I dare to attempt to pass judgment on those who walk with me? By what right do I allow my anger to rise up? Jesus, I know my love for You is true, and yet I know my actions bring hurt to Your Holy name. I cannot tolerate this, yet how shall I change? Only by Your power, only by Your willing and working within me can I hope to come to the place we both long for me to reach. Indeed, I see Calvin is quite correct in saying that "no one who is seriously touched and moved by the fear of God, will ever dare to raise his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it." Oh, how far I am, my God, from the righteous place. Oh, how much pride still remains to be burned away. How much of my work, dear Lord, is unacceptable to You, because of that pride? Whose best am I trying to offer You? Lord, I know my pride is great, and I know it is unacceptable. Teach me, oh Lord, how to walk humbly before You. Whisper, nay shout, warnings in my ear when I am walking into the place of that "Spiritual pride [which] is of all kinds of pride the most dangerous." If there be any piety in me, dear Father, I will indeed thank You for it, for it is ever clearer that it is none of my own doing. Help me, oh my Lord, if I fall to boasting of my knowledge of You, to remember that it is only by Your own revelation that I understand anything. Make of me a willing servant, dear God, ready and able to share what You have revealed. Create in me a pure heart, for, as Barnes noted, "There is…nothing reckoned different from what it is. God judges things as they are." Indeed, You judge truly, and in all righteousness are Your judgments made. With all this hard reminder before my eyes, I thank You most deeply that You have provided the means by which You, in Your righteous judgment, can declare such as myself free of guilt before You. Thank You, Jesus! Thank You, Lord, for becoming my Salvation! Thank You, Lord, for opening my eyes to see, and my ears to hear! Thank You, Holy Spirit, for working to soften this heart of mine, enabling me to turn and be healed of the lethal disease of sin! Thank You, Father, for providing the way for me to enter in to Your courts boldly, with all reverence, but without fear.