In the last section of the second chapter of Romans we read another piece of Paul’s argument. Previously, he wrote about how there is no respect of person with God (Rom 2:11), so there is no direct difference between Jew and Gentile before God. He then expressed himself critically about a self-righteousness that builds on outward appearances (Rom 2:17-24).

Here we go now:

“You who teach others, but you do not teach yourself! You who say you will not stand, but you steal! You who say not to break marriage, but you break marriage! Thou, to whom idols are an abomination, thou despoilest holy places! You who boast in the law, by transgressing the law you dishonor God! For the name of God is blasphemed among the nations for your sake, as it is written (Ezek 36:20).”
Rom 2:21-24

Self-righteousness does not need self-reflection

Those who are super-religious (if I may casually put it that way) often stand in an immovable place called “truth” or “I am right.” It is the place of self-righteousness, where one is not infrequently driven by fear. Both Jesus and Paul dealt with religious self-righteousness in their time and situation. It often involved religious leadership. In Romans, however, Paul addresses the Jews within the church in Rome. It is unlikely that he meant all the Jews in the church, but a self-righteous attitude had come to Paul’s ears even though he had never been to Rome. This is remarkable. There was a real problem.

Now he holds up a mirror to them. “You teach others, but you do not teach yourself?” The apostle does not mince words. He addresses things by name and mentions “stealing, adultery, idolatry, transgression of Torah” among those who are brimming with self-righteousness. There are people who think they know, but they don’t live by their own rules. In doing so, they dishonor the same Torah they claim to represent, “For the name of God is blasphemed among the nations for your sake.”

The apostle does not elaborate. He mentions no names, no specific situations. It’s about the principle. He wants to show what really matters.

Let us assume that circumcision is useful

Paul changes perspective in the next section. He still wants to reach the same people, but in a different way. He leaves the subject of a problematic lifestyle and turns to the basis of this self-righteousness. The people addressed build on your origin and circumcision. Is this about external signs?

“For circumcision is indeed useful if you put the law into practice; but if you are a transgressor of the law, your circumcision has become uncircumcision.”
Rom 2:25

What belongs together is circumcision and the Law (Torah). Anyone who bases himself on his circumcision and boasts about it should be aware that a transgression of the Torah makes circumcision seem worthless. Circumcision is not reprehensible, but if you are going to boast in it, make your life appear to be of one piece. In consequence, if you trample on the value of the law, you misjudge the circumcision of which you boast.

The reverse is also true:

“If then the uncircumcised man keeps the legal requirements of the law, will not his uncircumcision be counted as circumcision?”
Rom 2:26

Now one should not conclude that “uncircumcised” now suddenly become “circumcised” by following the requirements of the Torah. It doesn’t say that. We should always read and understand the text in context. Paul is speaking to Jews. To them he makes it clear that “circumcision” does not come about externally, but through living the legal requirements of the law. Thus, even an (outwardly) uncircumcised person would be better off than a circumcised person who disregards these legal requirements. That was just a comparison, an illustration. The lesson here is addressed to Jews, not gentiles.

“And he who is uncircumcised by nature, who performs the law, will judge you, who are a transgressor of the law by letter and circumcision.”
Rom 2:27

Self-righteousness has no place. Those who look down on goyim (people from the rest of the nations, uncircumcised people) just because they themselves are part of the Jewish people have not understood why it is possible. He who does right will judge, not he who does wrong.

What really matters is the circumcision of the heart

“For he is not a Jew who is it visibly; nor is that circumcision which is visibly done in the flesh; but he is a Jew who is it inwardly, in secret; and circumcision of the heart is in the spirit, not in the letter; to whom be praise, not of men, but of God.”
Rom 2:28-29

The apostle now clears up all outward appearances. It’s not about visible things. At best, these are signs. You are talking about something else. You are talking about hidden things. Whoever really wants to be a Jew now should consider this: it is about a circumcision of the heart, in the spirit. It is not a matter of the letter, of outward circumcision or supposed orthodoxy.

Of course, the same can be immediately applied to “churchgoers.” Those who think that church membership or even a position in a church congregation is something, who think that everything is fine just because you are a Christian, are in the same place of criticism. What happens in secret, in the heart, is far more significant. The apostle points to the personal approach to life. This is also an attitude of faith.

Spiritual Israel?

A few more words about this replacement theology, according to which the people of Israel have been replaced by the present church, the body of Christ. According to this doctrine, Israel is put out of play, respectively replaced by the present church. It is a direct result of covenant theology, and it is striking how little is said in churches and communities about the Israel of God. This is also still taught in various sects. Again and again it is then claimed that the Christians are the “true Israel”. Texts such as these are used for this purpose. To debunk such assumptions, one need only read the text in context.

There is no replacement theology in the Bible. There is no substitute for Israel. The community has a different task and a different vocation. One should appreciate both. As nation-believers, we became “fellow citizens with the saints and members of the family of God” (Eph. 2:13-22). We also belong, in a different way. We do not replace anyone. Paul talks about completely different things in his letter to the Romans. He may be a theologian, but he is also a pragmatist. Paul is concerned with the church and he intends to “write the church back to health” as much as he can.