Self Righteous

Behold, you are called a Jew, and you rest in the law, and you make your boast in God, and you know His will, and you approve the things that are more excellent... You therefore that teach another, do you not teach yourself? You that preach that a man should not steal, do you steal?... You that make your boast of the law, through breaking the law dishonorest God. For the name of God is blasphemed among the Gentiles through you, as it is written.

Religion can reform the outside while the heart remains bent against God—so Paul exposes the self-righteous and leaves every mouth stopped before its Maker.

A Prayer for Understanding

Father, as we look into Your word, we pray for wisdom again. We recognize that these passages we've been studying over the last several weeks are heavy and convicting, and we know that the conviction of Your Spirit is ultimately to draw us closer to You. We thank You that, as we saw last week, Your kindness leads us to repentance, and You are a good and kind God. Speak to us today, give us understanding by Your Spirit, and transform us by the renewing of our minds. We ask this in Jesus' name, and all God's people agreed saying, Amen.

The Hedonist and the Moralist Reviewed

"You are inexcusable," says Paul, "whosoever you are." In chapter 1, verses 18 through 32, Paul brings the conviction of God's Word upon those who walk in open rebellion—listing twenty-four sinful behaviors. They are inexcusable because, through creation around them and through the conscience God placed within them, they know these things are against Him.

Then in chapter 2, verses 1 through 16, Paul addresses the moralistic judge. They too are inexcusable. They may not commit adultery in action or murder anyone, but their ungodly heart has conceived adulterous lust and murderous wrath, and so they are guilty of the same. Jesus said it on the Sermon on the Mount: "You have heard that it was said, 'You shall not kill,' but I say to you, if you're angry with someone without cause, you have murdered them in your heart." God is the just Judge who, with righteousness, will pour out wrath upon both groups—the hedonist for open rebellion, the moralist for a sinful heart.

The Coming Day of Judgment

Romans 3 concludes this section: "There is none righteous, no, not one. There is none that understands, there is none that seeks after God." This whole passage is given, as verse 19 says, to show that all humanity is guilty before God; verse 23, "all have sinned and fallen short of the glory of God." A day is coming when God, through Jesus Christ, will judge the concealed secrets of humanity—Romans 2:16, "In that day, when God shall judge the secrets of men by Jesus Christ."

We think of the gospel as good news, and that is what the word means—but the judgment of men's secret hearts does not sound like good news. In John 5, Jesus reveals that He is the Judge; all judgment has been committed into His hands. Revelation reveals what it will look like; the Olivet Discourse in Matthew 25 describes humanity separated, with judgment poured out. That doesn't sound like good news—but set against the backdrop of our lostness, it makes the glorious nature of the good news even more glorious.

A Third Group: The Religionist

We have seen the hedonist who lives in open rebellion, and the moralist judged by God. But there is a third group. What about the true believers, those bound under covenant? What about those who have not only avoided ungodliness but have sought to live righteously? What about those who have the Law and seek to keep it—a codified ethic they did not invent, but which God Himself gave at Mount Sinai?

Judaism is the only religion on the face of the earth created by God. Every other religion is man's creation; this one was given by God—a codified set of laws to live by, marking out what righteousness would look like. What about those who have these things, who have been called out and chosen as God's special treasure? That is exactly how the Old Testament describes the nation of Israel. Paul now zeroes in on that group in verse 17.

What It Meant to Be Called a Jew

The word Jew is short for Judah, one of the tribes of Israel. After Solomon died, his foolish son rejected wise counsel, and the kingdom split. Ten tribes stayed in the north; two tribes—Judah and Benjamin—remained in the south and held Jerusalem, the only place God ordained for His worship. In the eighth century B.C., Assyria carried away the northern ten tribes, who became known as the lost tribes. Two hundred years later Judah and Benjamin descended into the same idolatry. In 586 B.C., Nebuchadnezzar destroyed the temple and led the people captive to Babylon for seventy years. When they returned to rebuild, they largely called themselves Judah, or Jew—an identifier both of a racial group and of a people who followed the one true God.

The word Judah means He is praised. By the time Paul wrote, the Jewish people counted themselves as the ones who were to be praised, looking for a conquering Messiah to exalt them above all nations. This was no mere racial identifier. They expected a day when they would cast off Roman oppression and be honored as the nation above all nations. You think national pride is a big deal in America? You haven't seen anything until you look at first-century Israel.

Ten Privileges of the Jew

In verses 17 through 20, Paul identifies ten privileges accounted to this people.

First, they are called a Jew—the people who ought to be praised. Second, they rest in the law, which could be translated rely upon the law. This was not legislation they created; God Himself gave it. Moses went up Mount Sinai, the people encamped below, and God came down in the cloud and gave the tablets, written by the very hand of God. Imagine possessing this awesome thing that came down from heaven—the Law of God, capital LAW.

Third, they make their boast in God; the NIV says, "You brag about your relationship with God." They were God's chosen people, "the apple of His eye" (Deuteronomy 32:10), His "special treasure" (Psalm 135:4). In Deuteronomy 7 He says, "I didn't choose you because you were bigger than all the nations, but because I loved you. You were the least, the nothing, but I chose you because I love you."

Fourth, they know His will. The hedonist has general revelation—creation and conscience declaring that there is a Creator. But general revelation tells us only three things: God is, God is intelligent, and God is powerful. Looking at the same creation, one person sees beauty and another sees the chaos of a tornado, and they reach opposite conclusions about God's character. Beyond general revelation is special revelation—God speaking into His creation in a language humanity can understand. Israel had this. In Genesis 12, God spoke to Abraham in Hebrew; throughout the old covenant, through prophets, God revealed His character, His mercy, His compassion, and His will.

Because they knew His will, they could approve the things that are more excellent—discern what is right to a greater extent than those who only have the moral code written within. Then in verse 19, they were confident as guides of the blind to the feebly lost Gentiles; a light to those in darkness; instructors of the foolish; and teachers of babes—masters and doctors of the law schooling the infantile. Finally, they were possessors of knowledge and truth in the law. There is no haughty pride in that, is there?

The Mind of the Self-Righteous

Remember that the man writing this letter was himself a Jew by birth and a Pharisee, trained from a young age not only to know the Scriptures but to apply them. It was common among the Pharisees to memorize the entire Pentateuch—how many of us struggle to memorize one verse?—and to go on to the Psalms and the history of the nation. Paul knew the Scriptures. Awesome intellect.

So we get a glimpse into the mind of the self-righteous religionist. It was widespread among the Jews of that day to believe their salvation was virtually guaranteed simply because they were Jews. "No way we're not going to heaven" was the mindset. "We descended from Abraham, we are the children of the covenant marked by circumcision, we possess the Law of Moses—there is no possible way we won't be in heaven. We're the apple of His eye. We're His own special treasure."

"You Therefore That Teach—Do You Not Teach Yourself?"

Then comes the question in verse 21: "You that teach another, do you not teach yourself? You that preach that a man should not steal, do you steal?" One striking verse that only becomes striking when you begin to teach God's Word is James 3:1: "Let not many of you become teachers, because you will receive a stricter judgment." Every person who teaches God's Word, whether to three-year-olds or to seniors, eventually comes upon that verse and questions whether they should do it at all.

When you search the Scriptures and look through them honestly, it is hard not to be confronted with the reality that you don't measure up. That is a good thing. This is why it is called a living and powerful word, sharper than any two-edged sword, cutting deep, revealing the thoughts and intents of the heart (Hebrews 4:12).

The context here is the nation of Israel, but don't fail to see how it applies to us, 2,000 years removed from one of the most self-righteous of peoples. Don't we say, "We don't have religion, we have a relationship"? Don't we read 1 Peter 2:9 and call ourselves His special people, a royal priesthood, a chosen nation? Don't we say we are a light to the world? The context is Israel, but the application reaches us.

Sin Is a Matter of the Heart

"You that preach you shall not steal—do you steal?" You can almost hear the response: "Of course not! That's against the eighth commandment." It is easy to see how others break the law when you are an expert in it. But can we see how we might break it ourselves? One of the greatest difficulties in teaching the Scriptures is not allowing yourself to be examined by them. This is one of the greatest downfalls for pastors—reading the Scriptures only with the question, "How would I share this with another?" instead of confronting ourselves. I know, because I am one. Pray for your pastors about this.

We've all sat in Bible studies thinking, "So-and-so needs to hear this so badly. I'll send them the link." Your laughter convicts you—I've had that thought too. But the issue is not the physical act; it is the inner heart motive. A thief is a thief the moment he decides in his heart to take what is not his. Theft is the fruit of the root called covetousness, which is birthed from the seed called greed.

Consider Henrietta Garrett, who died in Philadelphia on November 16, 1930, at age 81, with about 22 million dollars—roughly 230 million in 2012 terms—and no will and no immediate heirs. Over the next seven years, more than 25,000 apparent heirs surfaced, represented by over 300 lawyers from 47 states and 22 countries. The case took 25 years. They even exhumed her body in September 1937 chasing a rumor that the will was in her casket. Through the process, twelve were fined, ten received jail sentences, two committed suicide, and three were murdered. How many of those claimants would have said, "Well, I don't steal"? The issue is not the act but the heart condition of greed and covetousness.

Even Paul, this great Pharisee, reveals in Romans 7 that he wrestled with covetousness. He lived an upright Pharisee's life—"according to the law, blameless," he says in Philippians 3—until he realized the law says, "Thou shalt not covet."

Adultery, Idolatry, and Dishonoring God

"You that say you shall not commit adultery—do you commit adultery?" Again the answer comes quickly: "Of course not." But the question is whether you have done so in your heart, according to Matthew 5:27–28, where lust is adultery already. Adultery and fornication are matters of the heart; the action does not happen unless the inner decision is made first.

The story is told of a wealthy businessman who sat next to a beautiful woman on a plane and propositioned her for a million dollars. Aghast, she said, "Are you serious?" He apologized and looked away, but a few minutes later she asked again, "Really, are you serious?" and they agreed. As they began their descent he said, "I don't actually have a million dollars—would you do it for fifty?" "How dare you! What kind of woman do you think I am?" He responded, "We've already established what you are; now we're just haggling over price." It is an issue of the heart.

"You preach against idolatry—do you commit sacrilege?" There is consensus among many teachers that Paul refers to those who profited from dishonest practices connected to idolatry while never personally worshipping at the temple. They would never bow to an idol, but they crafted and traded in small idols, fueling the industry and being fed by it.

"You boast in the law"—they bragged about having it—"yet dishonor God by not practicing it." The greatest illustration is the crucifixion. In John 18:28, the chief priests would not enter the Roman hall of judgment lest they be defiled and unable to partake of the Passover. They had just conspired and lied to kill Jesus, yet would not step onto Gentile soil. Something is amiss. "The name of God is blasphemed because of you," Paul writes. When unbelievers see the hypocrisy of the religious, they blaspheme God for what they see.

In 1 Samuel, Israel went to battle against the Philistines and, after losing, decided to fetch the Ark of the Covenant as a kind of lucky charm. When they brought it into camp, the people roared, and the Philistines across the valley said, "Surely the gods of Israel have come among them." Plural. These people, who were to serve the one true God and be His priests, were living in such idolatry that their nearest neighbors assumed they served many gods.

Circumcision Is of the Heart

The Jew might respond, "It's not about keeping the law perfectly—it's about our lineage from Abraham, the promised blessing." So Paul addresses circumcision in verse 25: "Circumcision profits if you keep the law, but if you are a breaker of the law, your circumcision is made uncircumcision."

Circumcision was the outward sign of the covenant God made with Abraham; every male child was circumcised by the eighth day. It is similar—though different—to a wedding ring. If you lose your wedding ring, you are not unmarried, because the marriage goes deeper than the sign. But if you wear the ring without entering or keeping the covenant relationship, you do not enjoy its privileges. So Paul says: you possess the sign that you are a child of Abraham, but if you are not keeping the law, the covenant is broken.

In verses 26 and 27 he presses further: if an uncircumcised Gentile keeps the righteousness of the law, his uncircumcision will be counted as circumcision, and his life will judge the law-breaking Jew. "For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not of the letter; whose praise is not of men, but of God."

Religion Is Only Skin Deep

The great problem with religion is that it is only skin deep. Religion can reform an individual's practice so they look more moral and upright, governing their actions by a codified set of standards, while their heart remains bent against God. They allow those governed actions to represent them as righteous when their heart is not.

This is not merely a new-covenant idea. Moses said it in Deuteronomy 10:14–16: God owns the heaven, the heaven of heavens, and the earth, yet He chose Israel above all peoples—therefore, "circumcise the foreskin of your heart, and be no more stiff-necked." Jeremiah said the same in Jeremiah 4:4: "Circumcise yourselves to the Lord, take away the foreskins of your heart, lest My fury come forth like fire." Five hundred years before Christ, Israel was saying, "We have circumcision, the law, the temple, the priesthood—we're okay," while bowing to idols. And God said, "No, My fury will come upon you, just as upon those who refuse to repent."

The new covenant—remembered in the broken bread and the cup—deals with the heart, not just external religious action. Jeremiah 31:33: "I will put My law in their inward parts, and write it upon their hearts; and I will be their God, and they shall be My people." Ezekiel 36:26: "A new heart also will I give you, a new spirit will I put within you; and I will take away your stony heart, and give you a heart of flesh."

All Guilty—and the Door to Good News

So as we conclude: the hedonist of Romans 1, walking in open rebellion, is inexcusable and will be judged. The moralist of chapter 2, following his ethic and pointing the finger at others, is inexcusable and will be judged. And the religionist—the self-righteous Jew boasting in descent from Abraham, in the Law, in his role as guide to the blind—is told, "Unless you are converted, you will in no way see the kingdom of heaven."

The conclusion is Romans 3:10–20: "There is none righteous, no, not one. There is none that understands, there is none that seeks after God... by the deeds of the law shall no flesh be justified in His sight; for by the law is the knowledge of sin." Paul has been deconstructing every worldview of humanity—the hedonist, the moralist, the self-righteous religionist—to show: you are guilty.

From there we move to this: "But now the righteousness of God without the law is manifest, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all that believe; for there is no difference; for all have sinned and fallen short of the glory of God." That is where we go next week—to the good news. Amen?

Closing Prayer

Father, we thank You for Your word that is clear. We thank You that You hold nothing back in revealing where we stand in respect to You—that there is nothing we can do to make ourselves righteous, for by the deeds of the law no flesh will be made righteous in Your sight. But we thank You that, through the work You did on our behalf, You are able to save to the uttermost those who come to You through Your Son. Thank You for making a way for salvation. Strengthen us to proclaim it to those we come in contact with, for we ask it in Jesus' name. Amen.